法華文句記 3.155

3.155

次分明判中先騰意，次正釋。先騰意者，惟忖既忖量今昔，當知惟忖見已分明，故云「不謬」。為答之法先微後著，故至明判顯向非疑，故云「皆決定」也。皆言表諸即初後皆決，豈文殊大聖先思後當耶？次「當說」下正釋中，「當說」等者，當說合經，定用開經以之為表，開為合瑞理決無疑。「名妙法」等者，華必有蓮如因定剋果，故知當入妙因定用天華四雨為表。「教菩薩」等者，自此已前眾機仍隔，此會之始根性欲純，覩瑞欣然當入行理，定用人喜以之為表。「佛所護念」等者，所護之理中地無動，欲念敷弘令當入果，入果見理理是所護，故用地動為其表也。「兼總入定」等者，四瑞總由中定而成，說法雖即不專由定，說是慧性全定為體，故開定合定總攝教行人理故也。「有人」下述古，正是現瑞時問，故得以瑞為今；謝方名「已」，云何在定華地炳然，眾喜充懷毫光溢目，古人稱已殊不體文。唯說法適休，況眾猶未散，故從多瑞皆名為今。故引文云「今見此瑞」，今何所隔？瑞無不通，降此屬當，故云「當說」。前「昔同」下注「云云」者，正指此中，故作等者。六瑞為今具兼二義：一有文證，故文云「今見此瑞」；二者推理，《無量義經》事訖，眾存猶入其定。又云「爾時世尊放眉間光」，爾時者當爾時也。若謂華止地靜為已同者，如來亦應已從定起。偈中不頌惟忖略曾者，偈望長行廣略之意各有其方，為解義故、為攝持故，互存互沒尚不失旨，況為答之法容與階漸，長行既賓主禮足，偈頌但存於大綱，已有廣曾明判，故不俟略及惟忖。「於廣」至「中間」者，舉前舉後，中可比知。

Next, in clearly determining [the matter], it first raises the intention, and next properly explains it. First, raising the intention: since reflection means deliberating and weighing the present and the past, one should know that through reflection, his view was already clear; hence it says "unmistaken." The method of providing an answer is first subtle and then evident; therefore, reaching the clear determination reveals that the preceding was not a doubt; hence it says "all are definitively determined." The word "all" denotes the various aspects, meaning that both the beginning and the end are determined; how could the great sage Mañjuśrī first ponder and only afterward be certain? Next, in the proper explanation from "shall preach" onwards: regarding "shall preach," etc., "shall preach" matches the sūtra; the function of samādhi opens the sūtra and serves as its sign. Opening is the auspicious sign of matching; the principle is definitively beyond doubt. Regarding "named the Wondrous Dharma," etc.: a flower must have a lotus, just as a cause definitively attains the fruit; therefore we know that the impending entry into the wondrous cause is definitively symbolized by the fourfold rain of heavenly flowers. Regarding "teaching the bodhisattvas," etc.: prior to this, the capacities of the assembly were still obstructed; at the beginning of this assembly, their faculties were about to become pure; seeing the auspicious signs with joy, they were about to enter the practice and principle, definitively symbolized by the people's joy. Regarding "which the buddhas protect and keep in mind," etc.: the protected principle is unmoving in the middle ground; wishing to keep it in mind and propagate it, causing them to enter the fruit; entering the fruit and seeing the principle, the principle is what is protected; hence the shaking of the earth serves as its sign. Regarding "collectively summarizing entry into samādhi," etc.: the four auspicious signs are all entirely brought about through the central samādhi; although preaching the Dharma does not depend exclusively on samādhi, preaching is of the nature of prajñā, with the complete samādhi as its essence; therefore, opening samādhi and combining samādhi generally encompasses the teaching, practice, person, and principle. From "Some say" onwards, it recounts the ancient [views]. Since the inquiry took place precisely when the auspicious signs were manifested, the auspicious signs can be taken as "present"; only when they have ceased are they named "already." Why is it that while in samādhi, the flowers and earth are brilliant, the assembly's joy fills their hearts, and the ray of light overflows the eyes, yet ancient people called them "already," completely failing to comprehend the text? Only the preaching of the Dharma has just ceased, and moreover the assembly has not yet dispersed; therefore, following the majority of the auspicious signs, all are named "present." Hence, citing the text, it says, "now seeing this auspicious sign"; what separation is there in "now"? There is no sign that does not communicate; descending from this pertains to the future, hence it says "shall preach." What was noted previously under "same as the past" as "and so forth" precisely points to this; therefore it made such statements. The six auspicious signs being "present" possesses both meanings: first, there is textual evidence, hence the text says, "now seeing this auspicious sign"; second, by deducing the principle, when the matter of the Innumerable Meanings Sūtra was concluded, the assembly remained and [the Buddha] entered that samādhi. It also says, "At that time the World-Honoured One emitted a light from between his eyebrows"; "at that time" means at that very time. If one considered the cessation of flowers and the stillness of the earth to be "already same," the Tathāgata should also have already risen from samādhi. As for the verses not versifying the reflection and omitting the past: the verses, in relation to the prose, each have their method regarding extensive and abridged intentions; for the sake of explaining the meaning or for the sake of retention, alternating between retaining and omitting still does not lose the purport. What is more, the method of answering accommodates gradual steps; since the prose has fulfilled the courtesies of guest and host, the verses merely retain the broad outline. Since there was already an extensive recounting of the past and clear determination, it did not need to wait for the abridged and the reflection. Regarding "from the extensive" to "in between," by raising what precedes and what follows, what is in the middle can be known by comparison.