法華文句記 3.29

3.29

釋毫光者，初文總標放光，釋中初釋白毫，次釋放光。初文但有二釋，初雙標二釋，「應機」標因緣，「設教」標約教，「破惑」下明二事意也。現光本表斯二，具二方除疑惑。白毫中初是因緣，「復次」下約教。初文四悉者，初文世界，「其毫」下為人，「放光」下對治，「光照」下第一義，四皆此經。次約教中具斥三教二乘，即當前兩教也。雖有菩薩，同見二諦耳。「復次」下明放光，具為四釋因緣中三：初放，次收，三收放意。初應具四悉，文相不顯，但可通令見得四益。「大品一一相各放」者，以身輪表般若遍也。「大經面門」者，面門口也，表佛口密說於祕藏。今經定中眉間表意，隨機各現，皆具三密四悉益也。雖一代來三輪施化，當當之益莫若言教，臨滅之際面門放光，表此言教流至來世。今且通論放光，若別論者，準諸文說，不照無色義同集眾。次「收光」者，初引《育王》，多是因緣釋，此中「現在」一文是章安私意，從「足入」去並經文也。各表記其當界，所以他經授作佛記，皆兼諸界，唯此《法華》專表佛記。言當界者，但明諸界各有死此生彼及大小果位，以下表下等部屬方等，故對多緣。「而今經」等者，定起必收、收必肉髻。「略耳」者，以至佛從定起必須收光，以所表事辦須斂眾心令入一實，是故合有收光，但是文略。「又解」下次收放意，可見。亦是一途，非究盡故耳。以現在正令會三歸一為正，未來當得為旁。「若丈六」下約教中，先正釋，次明光表。表中先破舊者，舊明雖橫照一萬八千，土至尼吒皆此土瑞。今意不然，放光一瑞義通二土。言「由人」者，不能全破。次「舊」下，舊解但約一方表滿不滿。「若照」下破也。既許實照十方，何得獨以東方而為所表？有人云：眉者，放光處也。眉者，媚也。若人無眉則無媚也。所言放者，一者不制唯照大千，二者作意發動則照一萬八千，亦云表一乘，此不知佛無謀而作，以作意放釋諸佛之功用。「今明」去正解，次「若就」下，本迹中表「四位增長」者，四方表四，集表增長。言「增長」者，從信入住乃至等覺，故下文云「餘一生在」。次觀解中云「此等境界」者，即十八界各百界千如蘊在十八，佛慧未開，故以光照表開，開即別在初住。「文云」去，引十界機皆開十八界也。言「分文屬此土等」者，始從爾時終至周遍，並屬此土第六瑞文。他土初瑞但從下至至尼吒天，今文以此放光之文，通兼彼此，故其文勢亦含長短，若短取者如向所列，若長取者須至尼吒，還將此第六而為他總，若為他總亦有長短，準望應知。「次明」下，正明他土六瑞，為二：先略，次廣。初略中為四：初標；次、「一見」下列章，即當正解釋也；三、「既有」下生起六瑞；四、「若此」下對此以明瑞之所表。次列文中但云上下不云感應者，以感應義通三雙故，不同此土前之二雙並在於應，故第三雙得云感應。又彼土瑞至第三雙生起中云「行始必終」者，但互舉耳，明菩薩有始而必終、如來已終而有始。又人法雙中雖人通鹿苑之未，法唯乳味之初，然法必有人、人必對法，故且對辨。又上下雙中雖上說被下，而被物未顯，即雖未顯始末由之，故得對之以論上下，況凡諸取對皆是一往，是故更須求其始終。初雙中「六趣」者，廣解章門非此中意，乃至離合以為四生五道七識住等，如論廣釋（云云）。言「總報」者，瑞雖有六以光為本，光表覺智，光照此彼，先表二覺，次表三同。於三同中二：先總，次別。先總明道同，同相如何不出三同？既今同仍隱，但成二耳。若所見中亦見授聲聞記，說壽長遠，則如來都無所作化儀不成，雖然縱見記小長壽，此眾亦疑，不知此土聲聞為合記不？既教踊出其壽若何，等是未知，故並隱之以生疑問。文殊廣答具述三同，眾機略知定後之相，故知通序文通而釋契別理，由四釋故；別序文別而義妙，由五時故。所以答事纔訖定起於斯，事符於答知文殊見極。「從盡見」下別者，即三同也。次廣說中初文先出他土，次「當知」下引彼例此結始終同，起塔之相雖表二經，《法華》之相猶未明了，是故但成具於已當二同，此土三同當仍未起。言「二土出世意同」者，同五濁故故施等不殊，開權即是《法華》之相，息化即是《涅槃》之徵。「非頓」等者，《法華》一乘非頓漸攝，於一開出乃頓漸生，是故今云「非頓而頓」。「非漸而漸」，準此可知。「起七寶塔」者，二經味同，隱者未說。《十二因緣經》云：「八人應起塔，謂佛、菩薩、支佛、四果、輪王。佛八露槃，餘之七人次第減一。」此土既爾，他應準知，故今所見須皆佛塔也。「當知」下引彼例此，總結前文。言「從一出無量」者，始從華嚴至般若來皆從一法開出，至般若時頓漸已竟。而人不知法華出頓漸外，請觀竟字，法華但是收無量以歸一。

In explaining the light from the tuft of white hair: the initial text generally indicates the emission of light; in the explanation, it first explains the white tuft, and next explains the emission of light. In the initial text there are only two explanations: first, it jointly indicates the two explanations—"in response to capacity" indicates the causal conditions, "establishing the teaching" indicates according with the teachings; and from "destroying delusions" onward, it clarifies the intent of the two matters. The manifestation of light originally signifies these two; only by possessing both are doubts and confusions removed. In [explaining] the white tuft, the first is causal conditions, and from "moreover" downward is according with the teachings. Regarding the four siddhāntas in the initial text: the first text is worldly; from "that tuft" onward is for persons; from "emitting light" onward is antidotal; from "light illuminating" onward is the supreme truth—all four pertain to this sūtra. Next, in according with the teachings, it completely reproves the two vehicles of the three teachings, which correspond to the former two teachings. Although there are bodhisattvas, they equally perceive only the two truths. From "moreover" downward, it clarifies the emission of light, fully providing four explanations. Among the causal conditions there are three: first, emitting; second, retracting; third, the intent of retracting and emitting. First, it should possess the four siddhāntas; though the textual characteristics are not prominent, it can universally cause [beings] to see and obtain the four benefits. "In the Pañcaviṃśati each and every mark emits [light]" means that through the bodily wheel it signifies that prajñā is all-pervading. "The Mahāparinirvāṇa's portal of the face": the portal of the face is the mouth, signifying that the Buddha's secret of the mouth expounds the secret treasury. In the present sūtra, within concentration, between the brows signifies the intention: manifesting individually according to capacity, all possess the three secrets and the benefit of the four siddhāntas. Although throughout his lifetime he deployed the transformation through the three wheels, for immediate benefits none surpasses the oral teaching; on the verge of extinction, light emits from the portal of the face, signifying that this oral teaching flows to future ages. Now, we broadly discuss the emission of light for the time being; if discussed specifically, based on what various texts say, not illuminating the formless realm is equivalent to assembling the assembly. Next, regarding "retracting the light": it first cites the Aśokarājasūtra, mostly being an explanation by causal conditions; herein the single sentence "the present" is Zhāng’ān's private opinion, and from "entering from the feet" onward are all sūtra texts. Each signifies predicting their corresponding realm; hence when other sūtras bestow predictions of attaining buddhahood, they all combine the various realms, whereas only this Lotus Sūtra exclusively signifies the prediction of buddhahood. Saying "corresponding realm" merely clarifies that each of the various realms has dying here and being born there, as well as greater and lesser fruitional stages; since [the light] from below signifies the lower and so forth, it belongs to the Vaipulya section, and thus corresponds to many conditions. Regarding "yet in the present sūtra" and so forth: rising from concentration must involve retracting; retracting must be into the uṣṇīṣa. "It is merely omitted": because when the Buddha rises from concentration he must retract the light, and since the matter signified has been accomplished, he must collect the minds of the assembly to cause them to enter the one real [truth]; therefore there ought to be a retraction of light, yet it is merely an abbreviation of the text. Next, from "another explanation" downward is the intent of retracting and emitting, which can be seen. It is also one approach, not because it is exhaustive. This is because the present [manifestation] primarily taking the converging of the three into the one as primary, and future attainment is secondary. In according with the teachings, from "if the sixteen-foot [body]" downward: first it correctly explains, next it clarifies the signification of the light. In [clarifying] the signification, it first refutes the old: the old [view] held that although it horizontally illuminates eighteen thousand [worlds], from the earth to Akaniṣṭha these are all portents of this land. The present view is not so; the single portent of emitting light universally applies in meaning to both lands. The statement "due to persons" means it cannot completely refute [the old]. Next, under "the old": the old explanation merely accords with one direction to signify completeness or incompleteness. From "if it illuminates" downward is the refutation: since it is granted that it actually illuminates the ten directions, how can one exclusively take the eastern direction as that which is signified? Some say: the brow is the place of emitting light. "Brow" (mei) means "charm" (mei). If a person has no brows, then they have no charm. Regarding what is called "emitting": first, uninhibitedly it illuminates only the trichiliocosm; second, by consciously initiating it, it illuminates eighteen thousand [worlds], and it is also said to signify the One Vehicle. This fails to recognize that the Buddha acts without deliberation, explaining the functions of the buddhas in terms of emitting through conscious intention. From "now clarifying" onward is the correct explanation. Next, under "if with respect to": in origin and traces, signifying "the increase of the four stages" means that the four directions signify the four, and collecting signifies increase. Speaking of "increase": it extends from faith entering the stages of abiding up to equal awakening; hence the lower text says, "with only one lifetime remaining." Next, in the contemplative interpretation, "these realms" means that the eighteen realms each contain the hundred realms and thousand suchnesses residing within the eighteen; because buddha-wisdom has not yet been opened, it is signified by illumination of light as opening—and opening specifically resides in the initial abiding. From "the text says" onward, it cites that the capacities of the ten realms all open the eighteen realms. Regarding "dividing the text to belong to this land, etc.": beginning from "at that time" and ending at "all-pervading," all belong to the text of the sixth portent of this land. The first portent of the other land merely extends from below up to Akaniṣṭha Heaven; now this text takes this text on emitting light to apply universally to both this and that [land], and therefore the textual scope also contains the short and the long: if taken in the short sense, it is as listed above; if taken in the long sense, it must reach up to Akaniṣṭha, turning around and taking this sixth [portent] as the summary for the other; if it serves as the summary for the other, it also has the long and short, which should be known by analogy. Next, from "next clarifying" downward directly clarifies the six portents of the other land, divided into two: first brief, next extensive. In the first brief [section] there are four: first, indicating; second, from "first, seeing" downward listing the sections, which corresponds to the direct explanation; third, from "since there are" downward the arising of the six portents; fourth, from "if this" downward contrasting with this to clarify what the portents signify. Next, in the text listing them, merely speaking of above and below without speaking of stimulus and response is because the meaning of stimulus and response universally applies to the three pairs; unlike the preceding two pairs of this land which both reside in the response, therefore the third pair can be called stimulus and response. Furthermore, regarding the portents of that land, in the arising of the third pair it says, "the practice beginning must end," which merely mentions them alternately, clarifying that the bodhisattva has a beginning and must end, while the Tathāgata has already ended and has a beginning. Moreover, in the pair of persons and dharma, although persons extend to the end of the Deer Park, dharma is solely the beginning of the milk flavor; yet dharma must involve persons, and persons must correspond to dharma, so they are provisionally contrasted and distinguished. Moreover, in the pair of above and below, although the higher expounding covers the lower, that which is covered among beings is not yet manifest; that is, although not yet manifest, beginning and end depend on it, so one can contrast them to discuss above and below; how much more so since all such pairings are provisional, and therefore one must further seek their beginning and end. In the first pair, regarding the "six destinies": extensively explaining the headings is not the intent here, extending to dividing and combining them into the four modes of birth, five destinies, seven stations of consciousness, etc., as extensively explained in the treatises (and so forth). Regarding "total retribution": although the portents are six, they take the light as root; the light signifies awakening wisdom; the light illuminates here and there, first signifying the two awakenings, next signifying the three identities. Within the three identities there are two: first general, next specific. First, it generally clarifies identity of the path: what is the character of identity if not expressing the three identities? Since identity at present is still concealed, it only forms two. If among what is seen one also saw the bestowing of predictions upon śrāvakas and the expounding of long life span, then the Tathāgata would have nothing to do and the ritual format of transformation would not be established; nevertheless, even if one saw the prediction of the small and long life span, this assembly would also doubt, not knowing whether the śrāvakas of this land would likewise receive predictions; since they are taught to well up [from the earth], what would their life span be? All alike being unknown, they are therefore both concealed to give rise to doubt and inquiry. Mañjuśrī's extensive answer fully relates the three identities, and the assembly's capacity comes to know briefly the characteristics after concentration; therefore we know that the text of the general preface is general yet its explanation accords with specific principle, because of the four explanations; the text of the specific preface is specific yet its meaning is wondrous, because of the five periods. Therefore, as soon as the answering of matters is completed, concentration rises from this; matters tally with the answer, showing that Mañjuśrī's insight is ultimate. From "completely seeing" downward is specific, namely the three identities. Next, in the extensive explanation, the initial text first presents the other land; next, from "one should know" downward it cites that to analogize this, concluding that beginning and end are identical: although the appearance of erecting stupas signifies the two sūtras, the characteristics of the Lotus Sūtra are not yet clarified; therefore it only forms possessing the two identities of the already and the future, while the three identities of this land have not yet arisen. The statement "the intention of the two lands appearing in the world is identical" means that because they are identical in the five defilements, therefore their bestowal and so forth are not different: opening the provisional is the characteristic of the Lotus Sūtra, and ceasing transformation is the evidence of the Nirvāṇa. Regarding "neither sudden" and so forth: the One Vehicle of the Lotus is not subsumed under the sudden or the gradual; emerging from the opening of the One, the sudden and gradual are produced; therefore it now says "neither sudden yet sudden." "Neither gradual yet gradual" may be understood by analogy with this. Regarding "erecting stupas of the seven precious substances": the flavor of the two sūtras is identical, and what was concealed has not yet been expounded. The Dvādaśāṅgapratītyasamutpāda Sūtra says: "Eight persons should have stupas erected: namely, the Buddha, bodhisattvas, pratyekabuddhas, the four fruits, and wheel-turning kings. The Buddha has eight tiers of dew-basins, and the remaining seven persons decrease by one in succession." Since this land is thus, the other should be known by analogy; hence what is seen now must all be buddha stupas. From "one should know" downward cites that to analogize this, generally concluding the preceding text. The statement "from the one produces the immeasurable" means that beginning from the Avataṃsaka up to the Prajñā, all are opened from the one dharma; by the time of the Prajñā, the sudden and the gradual have already ended. Yet people do not know that the Lotus emerges outside of the sudden and gradual; please consider the word "ended": the Lotus merely collects the immeasurable to return to the one.