法華文句記 2.57

2.57

被加為「奉命」，所說名「領知」，名說為領，無別領也。猶住小果名「無希取」，轉成熟酥名「未頓捨」，望後極教故名為「雖」，被加領法其心不驚名為「通泰」。故漸已之言通昔，通泰唯在熟酥。「次聞法華」明至第五時，具如〈信解〉中廣說。顯真遺體故會天性，天性定故父子義成。昔結大緣名為真體，得受記莂父子義成。定昔二萬佛所，方乃堪為記莂。孤調涅槃故云「獨滅」，尚無一人獨滅，豈留多人？「法王」下更述一代化意。「初用」下借半滿枯榮以成化事，釋上方便權巧之言。大化功畢故曰「身子」等，不待涅槃故云「息化」，「贖命」如《釋籤》。若此釋者，方釋法華經眾，總別兩重消釋本迹，尚恐失旨，直爾一句翻名而已，何異諸教聲聞眾耶？「唱滅」等者，正由功畢唱滅言興，故唱滅之緣正在斯典。「二萬燈明」等者，準文殊答問引往所見，皆無後教，當知即於法華訖化，若東方所見具見法華、涅槃，是則引同今佛故也。若迦葉出世其土猶淨理同往見，雖涅槃有無不同，並於此經顯實。「為學」等者，男如寶積、善德等，女如月上、無垢施等。「道」謂出家二眾，「俗」即在家二眾，發起等四皆悉有之，乃至良賤人畜親疎恭慢瞋喜凡聖，其相非一故注「云云」。

Being empowered is "receiving the command"; what is spoken is called "understanding"; regarding speech as understanding, there is no separate understanding. Still abiding in the lesser fruit is "having no wish to obtain"; turning into cooked butter is "not abruptly relinquishing"; looking toward the ultimate teaching later, it is called "although"; being empowered to receive the dharma with one's mind not startled is called "smooth and untroubled." Therefore, the phrase "gradually and already" applies to the past, while "smooth and untroubled" resides solely in cooked butter. "Next, hearing the Lotus" clarifies reaching the fifth period, fully explained in the chapter "Faith and Understanding." Revealing the real inherited nature accords with innate nature; innate nature being established, the relationship of father and son is fulfilled. Forging the great bond in the past is called the real nature; receiving the prediction, the relationship of father and son is accomplished. Only upon establishing [their connection under] the two myriad buddhas of the past did they become capable of receiving predictions. Solitary nirvana is called "solitary extinction"; since not even a single person undergoes solitary extinction, how could many be left behind? From "Dharma King" onward, it further describes the intention behind conversion across the [Buddha's] whole lifetime. From "Initially using..." onward, it draws on half-word and full-word, withering and blossoming, to accomplish the work of conversion, explaining the aforementioned words "skillful means and adaptability." The great work of conversion being completed, it says "Śāriputra" and so on; not waiting for nirvana, it says "ceasing conversion"; "ransoming life" is as in the *Elucidation of the Commentary*. If explained in this manner, only then does it explain the assembly of the Lotus Sūtra; if after two levels—general and specific—of interpreting origin and traces, one still fears missing the core point, how would merely translating their names in a single sentence differ from the śrāvaka assemblies in the other teachings? "Proclaiming extinction" etc.: precisely because their work is completed, the words proclaiming extinction arise; therefore, the occasion for proclaiming extinction lies precisely in this scripture. "Twenty thousand Candrasūryapradīpas" etc.: according to Mañjuśrī's reply to the inquiry citing what was seen in the past, in all cases there was no later teaching; know that conversion was concluded right in the Lotus Sūtra; if what was seen in the east completely witnessed the Lotus and Nirvāṇa, that was citing them to assimilate them to the present Buddha. If Kāśyapa appears in the world and his land is still pure, the principle is the same as what was seen in the past; although the presence or absence of the Nirvāṇa differs, all reveal the real in this sūtra. "For studying" etc.: men are such as Ratnarāśi, Bhadraśrī, etc.; women are such as Candrottarā, Vimaladattā, etc. "Monastic" refers to the two monastic assemblies, and "lay" refers to the two lay assemblies; all four [modes], such as initiating, are present, down to noble and base, human and animal, intimate and distant, reverent and arrogant, angry and joyful, ordinary and sage—their aspects are not uniform, hence the note says "and so forth."