法華文句記 3.47

3.47

次明非盈者，風地二瑞並有所依，所依是瑞能依豈非？故於今文明非盈也。於中亦先述非，次破中初一句略斥，次「風本」下破為二，先明風有香尚得為瑞，況復風地本為顯華，雖各立瑞名而共成華德。《正法華》中但直云香，不云風也。故知風若無香不成瑞也。「夫天華」下明香本屬華，華香如檀故云檀風，若香風非瑞華亦非瑞，地淨準知。於中為四：先總明有香等，次「此表」下釋出所以。言「因運至果」者，明華香入風如道風德香熏一切也。三「金光明」下引證，四「故以」下結成，以果上二事顯因功也。由華有香非獨風爾。由香風故其地必淨。言「二事」者，謂功德、法身。功德因也，法身果也。由至果故成就二義：一至果，二果淨，由因至果故令果淨。次二句地動瑞，次一行眾喜。雖不依前次第，六瑞宛足。次「初三行」下言「驗此」等者，前長行中光瑞乃居此土第六，乘此即明他土六瑞，他土六瑞無光不見，故須判為他土總瑞，恐人不了至此點出故云驗此。故偈中此土光瑞云大光普照，前已明竟。至他土瑞首重云「眉間光明」等者，重牒總瑞文耳。涉公都不立二土六瑞，但云「此初行中上半譯是，下半譯非，應云佛在大眾入于三昧。三昧大事而不云放光，下文自有。」今謂此文自是他土總瑞，故知自未曉於經旨，徒加譯者之非，既為他土總瑞，所以不別分之。但戴在六趣之始，即初一行頌總瑞也。

Next, clarifying that there is no excess: the two portents of the wind and the earth both have that upon which they depend; if that upon which they depend is a portent, how could that which depends upon it not be? Therefore, in the present text, it clarifies that there is no excess. Within this, it also first relates what is wrong; next, in the refutation, the first sentence briefly criticizes; next, from 'the wind originally' downwards, the refutation is twofold. First, it clarifies that because the wind has fragrance, it still qualifies as a portent; how much more so since the wind and earth fundamentally serve to manifest the flowers. Although each establishes the name of a portent, they jointly accomplish the virtue of the flowers. The Saddharmapuṇḍarīka Sūtra directly says 'fragrance' without mentioning 'wind'. Hence we know that if the wind had no fragrance, it would not constitute a portent. From 'heavenly flowers' downwards, it clarifies that the fragrance originally belongs to the flowers; the fragrance of the flowers is like sandalwood, hence it says 'sandalwood wind'. If the fragrant wind is not a portent, the flowers are not portents either; the purity of the ground is understood by analogy. Within this, there are four parts: first, generally clarifying that there is fragrance, and so on; next, from 'this expresses' downwards, explaining the reason. The phrase 'moving from cause to fruit' clarifies that the fragrance of the flowers entering the wind is like the wind of the Path and the fragrance of virtue perfuming everything. Third, from 'Suvarṇaprabhāsa' downwards, citing proof; fourth, from 'therefore by' downwards, concluding the formation, using the two matters of the fruit to reveal the causal merit. Because the flowers have fragrance, it is not the wind alone. Because of the fragrant wind, its ground must be pure. The 'two matters' refer to merit and dharmakāya: merit is the cause, and dharmakāya is the fruit. Because of reaching the fruit, two meanings are accomplished: first, reaching the fruit; second, the purity of the fruit. By going from cause to fruit, it causes the fruit to be pure. The next two lines are the portent of the earth shaking, and the next single line is the joy of the assembly. Although not following the previous order, the six portents are fully complete. Next, from 'the first three lines' downwards, where it says 'verifying this' and so on: in the preceding prose, the portent of light was the sixth in this land; following this, it immediately clarified the six portents of the other lands. Since the six portents of the other lands could not be seen without the light, it had to be judged as the general portent for the other lands. Fearing that people would not understand, it is pointed out here; hence it says 'verifying this'. Therefore, in the verse, the portent of light in this land says 'the great light illuminated universally', which was already explained before. Coming to the head of the portents in the other lands, where it repeats 'the light between the brows' and so on, it merely repeats the text of the general portent. Master She did not establish the six portents of the two lands at all, but merely said: 'In this first line, the upper half translation is correct and the lower half translation is incorrect; it should say "The Buddha entered samādhi in the great assembly." Samādhi is a great matter, yet it does not mention emitting light; the text below naturally has it.' I now say: this text is properly the general portent of the other lands; hence we know he did not yet understand the sūtra's meaning himself and vainly imputed fault to the translator. Since it is the general portent of the other lands, it was not separately divided. Being placed at the beginning of the six destinies, this first single line verses the general portent.