法華文句記 3.102

3.102

言「曾見」者，即是見廣，但言中痒序略廣漸增，為答之方賓主儀耳。「欲令」等者，欲令之言譚教意也。「聞」即聞慧，「知」即思慧，即開顯之聞思，故云「難信」。既有二慧必入修慧，豈佛說法獨令唯二，但以知釋修未可全當，故但云思。「亦信法」者，即圓二行，聞即信行，如〈隨喜〉、〈法師品〉等，知即法行如〈安樂行〉等，豈二行者全無修慧？如三周授記及本門功德等，並一往分別耳。乃至云「若聞是經思惟修習」等，故經文中其例不少，以一部文凡論入法不出二行故也。二慧二行得入諸位，故欲令之言意通初後。云「收無量以歸一」者，指說大法意也，義當於總。次云「改三乘」者，指法䗍十行。次云「六番」指擊鼓十向。次云「諸佛」等，指演義十地。次云「開」等却指法雨十住。故知略曾還述惟忖，瑞表所為故云欲令。「一切世間」等者，若不通指諸位並開佛知見，豈得云一切等耶？如下文云：一切世間多怨難信，難信之珠四十餘年方乃信解。

The phrase "have seen in the past" refers to having seen extensively; it is merely that within the words, the progression from brief to extensive gradually unfolds in orderly succession as the method of answering and the decorum between guest and host. The phrase "wishing to cause..." and so forth: the words "wishing to cause" articulate the purport of the teaching. "Hearing" is the wisdom of hearing, and "knowing" is the wisdom of thinking; they are the hearing and thinking of opening and revealing, which is why it is said to be "difficult to believe." Since the two wisdoms are present, one necessarily enters the wisdom of cultivation. How could it be that when the Buddha preaches the Dharma, he intends only the first two? It is merely that to explain cultivation by means of knowing is not entirely fitting, and so he only speaks of thinking. "Also believing the Dharma" refers to the two practices of the perfect [teaching]: hearing is the practice based on faith, as in the chapters "Joyful Acceptance" and "Dharma Master"; knowing is the practice based on the Dharma, as in "Peaceful Practices" and so forth. How could those of the two practices be entirely devoid of the wisdom of cultivation? This is just as with the prophecies in the three cycles and the merits of the origin section, which are all provisional distinctions. Even up to where it says "if one hears this sūtra, contemplates, and cultivates it," there are quite a few such instances in the sūtra text; this is because generally, whenever the entire work discusses entry into the Dharma, it does not go beyond the two practices. Through the two wisdoms and two practices, one attains entry into the various stages; therefore, the intention behind the words "wishing to cause" applies from the beginning to the end. That it says "gathering the immeasurable to return to the one" refers to the intention behind preaching the great Dharma, its meaning corresponding to the general. Next, that it says "altering the three vehicles" points to the ten practices of the Dharma conch. Next, that it says "six times" points to the ten directions of beating the drum. Next, that it says "the buddhas..." and so forth points to the ten grounds of expounding the meaning. Next, that it says "opening..." and so forth refers back to the ten abodes of the Dharma rain. Therefore, one knows that the brief [reference to] the past returns to expounding his reflection, and that the portents signify what is undertaken; hence it says "wishing to cause." As for "all the worlds..." and so forth, if it did not generally refer to all the stages opening the buddha's knowledge and vision, how could it say "all," and so on? As the text below says: In all the worlds, there are many resentments and it is difficult to believe; only after forty-odd years is this pearl, difficult to believe, finally believed and understood.