法華文句記 2.52

2.52

次「顯善權」下別述來意。初句明本迹來意，次句明觀心來意。權中之最故名為善，無一聖者不順機緣故云「曲巧」，無一心所不成妙觀故云「精微」，隨機故曲、誘進故巧，無雜故精、理極故微。從「夫首楞嚴」去，先總釋本迹為三，先敘垂迹總論利物之道，次「今且」下明主伴同懷化方，三「以此」下總結三昧之功。初文明本迹所依，本地所依，首楞本也，示現迹也。「稱適」者，明垂迹意。「靡所」者，明垂迹相。諸大小教明諸羅漢但得四智，直被彈斥洮汰而已，不明化意，爾時誰云生陰未盡、梵行未立、所作未辦，仍有變易，故知但約界內明盡。若開顯已本是大權，所以先外次小傳引入圓，故非首楞之本無以垂於化迹，故云「靡所不為」。次明主伴化方者，為六：初、主伴降神；次、「若三十二」下明師資誕質；三、「若皇皇」下明共稟世道；四、「若法」下明能所生熟，即指鹿苑小乘；五、「共輔」下更熟未熟，即指方等、般若，六、「次聞法華」下，明主伴功畢。初又二：初主也，次「法身」下伴也。次文又二：初師也，次「諸大」下資也。第三文亦二：初師示稟世道，次「諸大士」下次示受邪化。第四文亦二：初知所化尚生，次「若所」下鑒所化機熟。第五文又二：初方等，次般若。第六又二：初正明功畢，次「法王」下重述半滿以顯化功。分文竟，次略釋之。

Next, from "revealing skillful provisional means" onward, [the text] separately explains the intention behind [the commentary]. The first phrase clarifies the intention of origin and traces; the next phrase clarifies the intention of contemplating the mind. Being supreme among provisional means, it is called "skillful." Because not a single holy one fails to accord with capacities and conditions, it is called "adaptive and subtle"; because not a single mental state fails to accomplish wondrous contemplation, it is called "refined and minute." According with capacities, it is adaptive; enticing forward, it is subtle; free of admixture, it is refined; with principle reaching the ultimate, it is minute. From "Now, the Śūraṅgama..." onward, it first generally explains origin and traces in three parts: first, describing the descending traces to generally discuss the way of benefiting beings; next, from "Now, for the time being..." onward, clarifying how host and companions share the intention in their methods of conversion; third, from "By this..." onward, concluding with the efficacy of samādhi. The first passage clarifies that upon which origin and traces rely: the ground of origin relied upon—the Śūraṅgama is the origin, and manifesting [traces] is the trace. "Accord with and suit" clarifies the intention of descending traces. "Nowhere that [it does not do]" clarifies the manifestation of descending traces. The various Great and Small teachings explain that the arhats only attain the four knowledges, merely being rebuked and cleansed, without explaining the intention of conversion; at that time, who would say that their aggregates of birth are not yet exhausted, their pure conduct is not yet established, their work is not yet completed, and they still have [the rebirth of] inconceivable transformation? Therefore, know that this exhaustion is explained only with respect to within the triple realm. If opened and revealed, their origin is great provisional means; thus they are first [manifested as] non-Buddhists, next as Hīnayāna, and gradually led into the Perfect [teaching]. Hence, without the origin of Śūraṅgama, there would be no way to descend into traces of conversion; thus it says, "nowhere that it does not do." Next, clarifying the methods of conversion of host and companions has six parts: first, host and companions descend their spirits; next, from "If with the thirty-two..." onward, master and disciples manifest physical form; third, from "If magnificent..." onward, together receiving worldly ways; fourth, from "If dharma..." onward, the conversion being unripe or ripe, referring to the Hīnayāna of Deer Park; fifth, from "Together assisting..." onward, further ripening the unripened, referring to Vaipulya and Prajñā; sixth, from "Next, hearing the Lotus..." onward, the work of host and companions is completed. The first part also has two: first the host, next from "Dharmakāya..." the companions. The second part also has two: first the master, next from "all the Mahāsattvas..." the disciples. The third part also has two: first the master manifests receiving worldly ways, next from "all the Mahāsattvas..." the disciples manifest receiving heterodox conversion. The fourth part also has two: first knowing those to be converted are still unripe, next from "If those..." discerning the ripened capacity of those to be converted. The fifth part also has two: first Vaipulya, next Prajñā. The sixth part also has two: first properly clarifying the completion of work, next from "Dharma King..." reiterating the half-word and full-word teachings to reveal the merit of conversion. The division of the text being concluded, next it is briefly explained.