法華文句記 3.20

3.20

釋「普佛世界」等者，初破古者，以六表六其義可然，直云三乘但破三藏，三乘因果義未周悉，故以藏通兩三及別橫竪，比之方顯圓經六番破也。涉法師云：「地神令動」，此見甚薄。約別破中云「縱橫」者，且如《止觀》第三所引。「今釋」下正釋也。初文似約教，清淨行經似因緣。初文釋中云「磐礴」者，即堅大貌也。即七方便人未破大無明，來至此會始破無明，無明難動猶如大石，是故云也。又前非不破，據難破者，至今皆破，故云磐礴。若準《長含》，多緣地動亦可為表。經云：「有六緣地動，謂入胎、出胎、出家、成道、法輪、入滅」，小教雖即不云所表，既在八相中之後六，即初地初住位之功用也。故此位居六番之首，四輪但因故從因立名，六動兼果從果立名。又極果分果俱得名果，故名為果。破古對今則具四教。又妙覺者雖未即入，到在不久，始末兼舉故云從果。本迹後言「云云」者，應引本文「我本行菩薩道時」即本四輪也，「我成佛已來」本六番也。本初實成亦以此瑞用表六番，故顯教中文殊引他佛之昔事，同我佛之今序，密意正表昔佛必有於今，今佛豈無於昔？昔成已久故非一反。

In explaining "buddha worlds everywhere" and so forth: first refuting the ancients: using six to express six, its meaning is acceptable; but to simply say "three vehicles" only refutes the Tripiṭaka, and the meaning of the causes and fruits of the three vehicles is not yet comprehensive. Therefore, comparing it with the three of both the Tripiṭaka and Shared, as well as the horizontal and vertical of the Separate, only then reveals the sixfold refutation of the Perfect sūtra. Dharma Master She said: "The earth deity caused the shaking"—this view is very shallow. In refuting the Separate, where it says "vertical and horizontal": it is just as cited in the third fascicle of Great Calming and Contemplation. From "Now we explain..." below is the correct explanation. The first text seems to be according to teaching; the Sūtra of Pure Conduct seems to be according to causes and conditions. Where it says panbo [磐礴] in the explanation of the first text: it is the appearance of being firm and vast. That is, the people of the seven skillful means have not yet shattered great ignorance; coming to this assembly, they first shatter ignorance; ignorance is difficult to shake just like a great rock, and for this reason it is said. Furthermore, it is not that they did not shatter it before, but based on what is difficult to shatter, up to now it is all shattered, hence it says panbo. If according to the Dīrghāgama, the earth quaking due to multiple conditions can also serve as an expression. The sūtra says: "There are six conditions for the earth quaking, namely entering the womb, leaving the womb, renouncing the home, attaining the Way, turning the Dharma wheel, and entering extinction." Although the Hinayana teaching does not state what is expressed, since they are the latter six among the eight phases, they are the functional applications of the stages of the first bhūmi and the first abode. Thus this stage stands at the head of the six rounds: the four wheels are only causes, hence taking their name from causes; the six movements encompass fruits, hence taking their name from fruits. Furthermore, both ultimate fruits and partial fruits can be called fruit, hence named fruit. Refuting the old in contrast to the present, it then possesses the four teachings. Furthermore, as for marvelous enlightenment: although not yet immediately entered, its arrival is not far off; bringing up both beginning and end together, it is therefore said to be taken from fruits. As for the words "and so forth" after origin and traces: one should cite the root text: "When I originally practiced the bodhisattva path" is the original four wheels; "Since I achieved buddhahood" is the original six rounds. The original true realization at the beginning also used this portent to express the six rounds. Therefore, in the revealed teaching, Mañjuśrī cites the past events of other buddhas to match the present preface of our Buddha; the secret intention precisely expresses that the past buddhas must have had what is present, and how could the present Buddha have lacked what was in the past? Since the past realization was long ago, it was not merely once.