法華文句記 3.48

3.48

次頌別瑞。初頌六趣中云六是能趣人者四趣，及天雖即非人，通指宰主，乃遍六趣。於中初二句略舉上下，「諸世界」下具列依正因果。初「諸世界」者，指萬八千，非但見能趣有情，亦覩所趣諸有，非但見果報好醜，亦知業緣善惡，故見六趣但是取機之所。「又覩」下云「聖主師子」等者，聖即是主故云聖主。有人云：聖中之主，謂於外道支佛羅漢法身菩薩諸聖中主。今謂華嚴十方世界主伴之主，非關二乘外道，但是諸菩薩伴中之主，聖主如師子故云也。師子具如《大經》、《大論》師子法門。又師子吼者，名決定說，前兩教主非師子吼，說非決定、不譚真實第一義故，雖云兼別，最初純大故云第一。前之兩教猶雜煩惱故非清淨，赴機未遍不名柔軟，並詮中道故云深妙，稱理當機故云樂聞。有云：如來胸中大種所起，故名清淨。無卒暴故名曰柔軟。此以欲色凡夫報質，釋佛梵聲，一何苦哉！各於世界者，一者以萬八千為各，二者主伴不同為各。信知須判為華嚴教，前之兩教及中三昧無此事故。二教八門名為種種，無三乘事名為佛法。「若人」下頌四諦等者，他人不作華嚴消文，遭苦已前鹿苑之始，豈有各於世界之文？以小乘中無十方佛故。頓後漸初唯有鹿苑三藏三乘，初乘四諦乃至佛子三相宛然，如何不以五時消文？文中先出能厭之行，厭不遍故未得名盡。雙厭因果，至說涅槃，方乃厭盡。「在文分明」者，苦含因果即苦集諦，厭老病死即道諦，為說涅槃即滅諦，亦可為說之言兼於道諦，涅槃之道即道諦也。所證滅理即滅諦也。又遭苦是總標，厭老病死是知苦，知苦故斷集，為說涅槃是知滅，知滅故修道。難陀持戒具如《止觀》第四記。支佛但說得果之由，及以所求法勝，若例聲聞須明行相（云云）。「若有佛子」下是開六度大乘者，修種種行及無上慧諸教共有，今初形凡小亦得種種及無上名，不雜凡小通得名淨。「非畢竟淨」者，且約三藏六度言之，藥中無病名為淨耳。若欲於此辨四悉者，「三乘行異」世界也，「緣覺」為人，「聲聞」對治，「菩薩」第一義，況復各各皆具四悉，三乘約教準例可知。本迹觀心亦應可解，下去諸度隨文略消。「又聲聞」等者，且約當教一途而說，應知通教三乘並以界內滅諦為初門，別教菩薩以界外道諦為初門，圓人以界外滅諦為初門。此中明因光暫見，不合廣求法相，但略堪表同於理即足，若論修行方可廣辨。以下三十一行半廣明二味，故判此文唯三藏也。「結前開後」者，結前中言見聞及事者，據漸頓教皆云演說及為說等，即是聞也。「又見佛子」等，即是見也。見中種種多皆事也。大綱略足故云「若斯」，同者略之謂千億事。言「開後」者，續後而說故云「今當」，及千億事文中置之，今應兩牽。亦可前四句結前，「如是」下二句開後，蘭菊之言斯有在也。

Next is the verse on the specific omens. First, regarding the six destinies in the verse, the text says that "six" refers to those who can traverse them, namely beings: although the four [lower] destinies and the devas are not human, the reference generally indicates the dominant sentient agents, and thus extends throughout the six destinies. Therein, the first two lines briefly mention above and below, and from "all the worlds" onward, environmental and primary rewards, causes and fruits are fully listed. First, "all the worlds" refers to the eighteen thousand [worlds]; not only does one see the sentient beings who are able to traverse them, one also beholds the realms of existence that are traversed; not only does one see the fine and ugly retribution of results, one also knows the good and bad karmic conditions. Thus, seeing the six destinies is merely the realm of selecting the receptive capacities. Where it says below, "Also beholding the sagely lord, the lion," and so forth, the sage is indeed the lord, and hence he is called the "sagely lord." Someone says: "The lord among the sages" means the lord among the various sages—non-Buddhists, pratyekabuddhas, arhats, and dharmakāya bodhisattvas. I say now: in the Avataṃsaka, he is the lord of host and retinue throughout the worlds of the ten directions; this is not related to the two vehicles or non-Buddhists, but is merely the lord among the retinues of the various bodhisattvas; the sagely lord is like a lion, hence it is so stated. The lion is fully explained as in the lion teachings of the Mahāparinirvāṇa-sūtra and the Mahāprajñāpāramitopadeśa. Furthermore, the "lion's roar" refers to definitive expounding; the lords of the previous two teachings do not give a lion's roar, because their preaching is not definitive and does not discourse on the real supreme truth. Although it is said that it combines the separate [teaching], because it is purely great at the very beginning, it is called the "supreme." The previous two teachings are still mingled with defilements and thus are not pure; because they do not universally adapt to capacities, they are not called soft and gentle; because [this teaching] expounds the Middle Way, it is called profound and wondrous; because it tallies with principle and accords with capacities, it is said that they "delight in hearing it." Someone says: "It arises from the great elements in the chest of the Tathāgata, hence it is called pure; because it is without rash violence, it is called soft and gentle." To explain the brahma-sound of the Buddha with the physical constitution of ordinary beings of the desire and form realms—how distressing! "In their respective worlds": first, they are distinct based on the eighteen thousand [worlds]; second, they are distinct based on the difference of host and retinue. One truly knows that this must be classified as the Avataṃsaka teaching, for the previous two teachings and the samādhi in their midst have no such matter. The eight gates of the two teachings are called "various," and the absence of the matters of the three vehicles is called "Buddha-Dharma." From "If someone…" onward, the verse on the four truths and so forth: other commentators do not interpret the text through the Avataṃsaka; before suffering was encountered, at the beginning of the Deer Park, how could there be a passage speaking of "in their respective worlds"? Because in the Lesser Vehicle there are no Buddhas of the ten directions. After the sudden and at the start of the gradual, there are only the Tripiṭaka three vehicles of the Deer Park; from the first vehicle's four truths up to the Buddha's disciples, the three marks are clearly evident. How could one not interpret the text through the five periods? In the text, it first shows the practice of revulsion; because the revulsion is not pervasive, it cannot yet be called exhaustive. Revulsion against both cause and effect, until the expounding of nirvāṇa, is then the exhaustion of revulsion. "Clearly evident in the text": suffering contains cause and effect, which is the truths of suffering and arising; revulsion against old age, sickness, and death is the truth of the path; expounding nirvāṇa for their sake is the truth of cessation. One may also say that the phrase "expounding for their sake" includes the truth of the path, for the path of nirvāṇa is the truth of the path, and the principle of cessation realized is the truth of cessation. Again, "encountering suffering" is the general statement; revulsion against old age, sickness, and death is knowing suffering; knowing suffering, one cuts off arising; expounding nirvāṇa for their sake is knowing cessation; knowing cessation, one cultivates the path. Nanda observing the precepts is fully explained as in the commentary on the fourth fascicle of the Mohe zhiguan. For pratyekabuddhas, it only explains the cause of attaining the fruit and the excellence of the dharma sought; if modeled on the śrāvakas, the features of their practice should be explained, and so forth. From "If there are Buddha-sons…" onward, this opens the Great Vehicle of the six perfections. Cultivating various practices and unsurpassable wisdom is common to all teachings. Here, at the beginning, by contrasting with ordinary people and the Hinayāna, they also receive the names "various" and "unsurpassable"; not being mingled with ordinary people or the Hinayāna, they are generally called "pure." "Not ultimately pure" is stated provisionally in terms of the six perfections of the Tripiṭaka: the absence of illness within the medicine is merely what is called pure. If one wishes to distinguish the four siddhāntas here: the "different practices of the three vehicles" is the worldly; the "pratyekabuddha" is the individual; the "śrāvaka" is the therapeutic; the "bodhisattva" is the supreme truth. Furthermore, each and every one possesses all four siddhāntas; regarding the three vehicles, their application to the teachings may be understood by analogy. Origin and traces, and the contemplation of mind, should also be understood. The perfections below will be briefly explained in accord with the text. "Again, śrāvakas…" and so forth: this is provisionally spoken according to one approach within the respective teaching. It should be understood that the three vehicles of the shared teaching all take the truth of cessation within the realm as their initial gate; the bodhisattva of the separate teaching takes the truth of the path beyond the realm as the initial gate; the person of the perfect [teaching] takes the truth of cessation beyond the realm as the initial gate. Here, explaining what is temporarily seen due to the light, it is not appropriate to seek technical dharmic characteristics broadly; it is sufficient merely to briefly represent unity with the principle. If discussing practice, only then can it be broadly distinguished. Because the thirty-one and a half verses below broadly clarify the two flavors, this text is classified as belonging solely to the Tripiṭaka. "Concluding the preceding and opening the following": regarding seeing, hearing, and affairs in concluding the preceding, according to both the gradual and sudden teachings it speaks of "expounding" and "preaching for their sake," which is hearing; "also seeing the Buddha-sons" and so forth is seeing. The "various" within what was seen are mostly affairs. The general outline being briefly complete, it therefore says "like this"; those that are identical are omitted, which refers to the thousands of millions of affairs. Regarding "opening the following": because they are expounded in succession to what follows, it says "I will now," and the thousands of millions of affairs are positioned in the text; now both should be linked. Alternatively, the first four lines conclude the preceding, and the two lines from "such as…" open the following; the sayings about orchids and chrysanthemums indeed have their application here.