法華文句記 2.72

2.72

次約觀心者，此中前文敘古破舊義當因緣，今文二釋義當教觀，雖闕本迹，德隨於人故不重明，三觀無殊隨事名異，若爾亦是諸句展轉互具，以得不退一心三觀，方得乃至度生一心三觀，乃至以得度生一心三觀，故方得乃至不退轉一心三觀，中間諸句準此可知。當知百句秖是一句，故初住去位位圓融，句別義同不須曲釋。小乘之中佛為身子開一句義端，身子尚說無窮盡，況此圓菩薩德欲分張之令楷定耶？況復觀門即是其德，觀融德妙何可疑耶？故應約諸句自在說之。有人問：何故此中文殊居首？答：序中既能釋於彌勒之疑，乃是一經發起之首，況二萬佛所咸為眾啟疑，是故列在八萬之首。「法門」等者，依此名義例應四釋，而今少者，一者準例可知。又菩薩事迹或隱或顯、或真或俗、或主或伴，不同聲聞事迹顯著，雖非顯著必具諸教，而今開顯義必在圓，況復如前約諸聲聞總別廣釋，因已具知菩薩本迹，本迹既爾因緣教觀準類可知，故不委述菩薩總別。

Next, with regard to contemplation of mind: here, the earlier text's recounting of the old and refuting the former opinions corresponds to causes and conditions; the two explanations of the present text correspond to teaching and contemplation. Although origin and traces are lacking, virtues follow the persons and are therefore not clarified again; the three contemplations do not differ, but are named differently according to phenomena. If so, then the various phrases also mutually contain one another: only by attaining the three contemplations in a single mind of irreversibility can one attain down to the three contemplations in a single mind of saving beings; only down to attaining the three contemplations in a single mind of saving beings can one attain up to the three contemplations in a single mind of irreversibility; the phrases in between may be known by analogy with this. One should know that a hundred phrases are just one phrase; therefore, from the initial abode onward, stage after stage is fully integrated, the phrases differ while the meaning is identical, and there is no need for convoluted explanation. In the Hinayana, when the Buddha opened the beginning of the meaning of a single phrase for Śāriputra, Śāriputra could expound it without end; how much more so for the virtues of these perfect bodhisattvas—would one divide them up to fix them rigidly? Furthermore, the contemplation gate is itself their virtue; when the contemplation is integrated and the virtue is wondrous, how could there be any doubt? Therefore, one should explain them freely in terms of all the phrases. Someone asks: 'Why does Mañjuśrī hold the head position here?' Answer: 'Since he was able to resolve Maitreya's doubts in the preface, he is the head of the initiation of the whole sūtra; moreover, in the presence of twenty thousand buddhas he raised doubts on behalf of the assembly; therefore, he is placed at the head of the eighty thousand.' As for 'dharma gates,' etc., following these names and meanings, by analogy there should be four explanations; yet why are they few now? First, it can be known by following the analogy. Furthermore, the traces and deeds of bodhisattvas may be concealed or revealed, real or conventional, master or companion, unlike the prominent deeds of śrāvakas; though not prominent, they must be complete with the various teachings, and now that it is opened and revealed, the meaning must lie in the perfect. Moreover, as explained extensively above in general and specific terms regarding the various śrāvakas, one already fully knows the origin and traces of the bodhisattvas; since origin and traces are thus, causes and conditions, teaching, and contemplation may be known by analogous extension; hence the general and specific aspects of the bodhisattvas are not detailed exhaustively.