法華文句記 3.161

3.161

「可知」下「云云」者，四機既遍於諸趣，四佛遍赴於物機，是故四教各有真道，一坐任運三十四念，一念相應不加功力，二處妙覺本得自然，他不見之大小混亂。次「例如」下引例以釋自然，但舉小喻大。「七生」等者意同前問，若言真道自然、三教入真，何以聽法？由答中如流得風，故引小為例，如七生聞法尚滅至一生二生，況諸菩薩？應具辨三果家家、一來，以例地住真道位也。今光中所見應皆果佛，義可通因，既有本迹四句不同，豈無一土本下迹高、本高迹下及以俱下，本迹俱高理數然也。故自然之稱其例實多，若云法報須約別圓，故注云云。言「將法約人」者，但云深法不語菩薩，約法須之。「第四三行」者，其中既云不頌圓覺，則初行頌聲聞竟應云「二行頌六度」，但云「一行」恐誤。又頌施忍等於四度，亦恐誤也。第二行中進、戒二度，第三行中施、忍二度，秖應等餘禪、慧二度耳。若作初二行頌聲聞，則初一行直明見人，次一行明所修行，以云「有諸比丘」故也。但諸文中多不以進、戒表於聲聞，然亦不以比丘為菩薩。前發問偈中，但云「又見菩薩而作比丘」耳。次一行明菩薩乘，即唯指三藏。言「將人約法」，但云聲聞不云四諦，約人須之。第五二行云「頌上種種相貌」，又云「略無起塔」者，具如上文以對六度。又如以般若三行對三味是也。亦可從「或有諸比丘」去，至「說法求佛道」四行，總頌菩薩即六度義足，以第三行是禪、第四行是智，即如長行亦於菩薩乘中兼於二酥，故云六波羅蜜。從「令得」去為法華意，亦秖是進退取之耳。若依向分即是六度，含於多種，以當酪及二酥菩薩也。次「爾時」下一行半，云「追頌」者，隨頌也。若準《玄》文用此「追」字，皆云「退」耳。如云「涅槃追分別諸經」，即退向前也。今此但以退後為隨。「天人」下初兩行二句頌因人同者，經云「從三昧起，即讚妙光讚後方始說經」，故知正是對告，故不可依古作流通解之。況復但云「證知」不云「流通」也。「囑累如遺教」者，彼經初云：「我滅度後當珍敬波羅提木叉，如暗遇明如貧得寶（云云）。是汝大師，若我在世無異此也。」一一文初皆云「汝等比丘」。「有悲如涅槃」者，涕泣盈目遍體血現，如波羅奢華，此即恭法慕人之志也。「有慰喻亦如遺教」者，彼經末云：「汝等比丘勿懷悲惱，若我住世一劫一劫會亦應滅，會而不離終不可得，自利利人法皆具足。若我久住更無所益。」「例如今佛付彌勒云云」者，如云「一稱南無佛皆得值彌勒」等。後彌勒初成道時語言：「釋迦牟尼種種呵責，無奈汝何。教植來緣，今得植我。」即彌勒受付之文也。

Regarding the passage from 'it can be known' down to 'and so forth': since the four [types of] capacities are pervasive across the various realms, and the four [types of] buddhas pervasively respond to the capacities of beings, each of the four teachings therefore has its own true path: sitting once and spontaneously [passing through] the thirty-four mental states, or corresponding in a single moment of thought without expending effort, or the wonderful enlightenment of the two places inherently attained naturally. Others, failing to discern this, confound the great and the small. Next, the passage from 'for example' downward cites examples to explain 'natural', merely adducing the small to illustrate the great. The phrase 'seven rebirths' and so forth has the same meaning as the earlier question: if the true path is natural and the three teachings enter the true, why listen to the Dharma? Because in the reply it is 'like a current catching the wind', he therefore cites the small as an example: if even hearing the Dharma over seven rebirths extinguishes [rebirths] down to one or two rebirths, how much more so for the bodhisattvas? One should fully discern the three fruits, the kolaṅkola, and the once-returner, in order to exemplify the true path stages of the abodes and grounds. Now, those seen within the light must all be resultant buddhas, but their meaning may extend to causes; since there are four distinct propositions of origin and traces, could there not be, in a single land, the origin being low while the trace is high, the origin being high while the trace is low, or both being low? That origin and trace are both high is naturally the principle and norm. Thus, examples of the designation 'natural' are truly manifold; if one speaks of the dharma[kāya] and the reward [body], one must delimit them according to the separate and perfect teachings, which is why the commentary says 'and so forth'. Regarding the statement 'measuring the Dharma by the person': it merely says that the profound Dharma is not spoken to bodhisattvas; measuring by the Dharma necessitates this. Regarding 'the fourth, three verses': since it is said therein that the pratyekabuddhas are not praised, then after the first verse praises the śrāvakas, it should say 'two verses praise the six perfections'; to merely say 'one verse' is perhaps an error. Moreover, to praise giving, patience, and so forth in the four perfections is also perhaps an error. In the second verse, the two perfections are vigor and morality; in the third verse, the two perfections are giving and patience; they should merely stand for the remaining two perfections of dhyāna and wisdom. If one takes the first two verses as praising the śrāvakas, then the first single verse directly clarifies the seeing of persons, and the next verse clarifies what they practice, because it says 'there are monks'. However, in the various texts, vigor and morality are rarely used to represent the śrāvakas; yet neither are monks taken to be bodhisattvas. In the earlier verse of questioning, it merely says 'again seeing bodhisattvas who act as monks'. The next verse clarifies the bodhisattva vehicle, which refers solely to the Tripiṭaka [teaching]. Regarding 'measuring the person by the Dharma': it merely speaks of śrāvakas and does not speak of the four truths; measuring by the person necessitates this. The fifth, two verses, which state 'praising the various marks above', and also state 'briefly omitting the erection of stūpas': this is fully matched against the six perfections as in the text above. It is also like matching the three verses on prajñā against the three flavors. It is also permissible to take the four verses from 'or there are monks' up to 'expounding the Dharma to seek the Buddha path' as praising the bodhisattvas in general, which would fully account for the meaning of the six perfections, because the third verse is dhyāna and the fourth verse is wisdom—just as the prose, within the bodhisattva vehicle, also subsumes the two clarified butters; hence it speaks of the six pāramitās. From 'causing them to attain' onwards is the intent of the Lotus [Sūtra], which is also merely grasped in terms of advance and retreat. If according to the previous division, these are the six perfections, containing multiple types, to correspond to the bodhisattvas of curd and the two clarified butters. Next, regarding the verse and a half below 'at that time', calling it a 'retroactive praise': this means an accompanying praise. If based on the usage of this word 'retroactive' (zhui) in the Fahua xuanyi, it always means 'regressive'; as in 'the Nirvāṇa retrospectively discriminates the various sūtras', which means looking back to what preceded. Here, it merely takes falling behind as following. The initial two verses and two lines below 'devās and humans' praise the sameness of the causal person: the sūtra says 'arising from samādhi, he forthwith praised Prabhāpāla (Wonderful Light), and only after praising him did he begin to preach the sūtra'; thus we know this was directly addressing him, so one cannot interpret it as transmission according to the older [commentaries]. What is more, it merely says 'bearing witness' and does not say 'transmission'. Regarding 'entrustment like the Testament': that sūtra begins by saying: 'After my extinction, you must revere and honor the prātimokṣa, like finding light in the dark, like a poor man finding a jewel (and so forth). This is your great teacher; were I to remain in the world, it would be no different from this.' At the beginning of each passage it says 'you monks'. Regarding 'there was grief like the Nirvāṇa': tears filled their eyes and blood appeared over their whole bodies, like palāśa blossoms; this expresses the intention of venerating the Dharma and longing for the person. Regarding 'there was consolation also like the Testament': the end of that sūtra says: 'You monks, do not harbor grief and anguish. Even if I were to stay in the world for an eon, our meeting must inevitably end; meeting without parting is ultimately impossible. The Dharma benefiting oneself and others is fully complete; if I were to abide long, there would be no further benefit.' Regarding 'for example, the present Buddha entrusting to Maitreya, and so forth': as in saying 'those who once utter "Homage to the Buddha" will all encounter Maitreya', and so forth. Later, when Maitreya first attains the path, he will say: 'Śākyamuni reproached you in various ways, but could do nothing for you; he instructed you to plant conditions for the future, so that now you may encounter me.' This is the text of Maitreya receiving the entrustment.