法華文句記 3.70

3.70

「兩意從人」者，第四第五意中，正指第三行也。「冷然」下「云云」者，如向略申，上文但云種種因緣信解相貌，未分三味四教之別，釋者誰知三行含於二味。又諸經論六之與十，離合不同，具如《止觀》第七記。又《瓔珞》十度各各具三，義通諸意，故下卷云：「施有三，謂財、法、無畏。尸有三，謂自性、受法、利生。忍有三，謂苦行、外惡、第一義。進有三，謂起大誓心、方便進趣，勸化眾生。禪定有三，謂亂想不起、生諸功德、利益眾生。慧有三，謂照有、照無、照中。願有三，謂自行、神通、外化。方便有三，謂進趣向果、巧會有無、不捨不受。力有三，謂報得、修得、變化。智有三，謂無想智、一切種智、變化智。」「以佛舍利」者，略如長行，新云窣覩波，此云高顯。方墳者，義立謂安置身骨處也。見有滅度之相，則知佛已涅槃，雖見入於涅槃，不知爾前所說，而時眾不決未測見由，故不同古畏妨壽量。又復爾前已見二酥，大小理足應不重說，是故懷疑。

“The two intents follow the person”: in the fourth and fifth intents, this points precisely to the third verse. As for “and so forth” below “lengran” (cool and detached): as briefly set forth above, the preceding text only spoke of the marks of faith and understanding through various causes and conditions, without distinguishing the differences among the three flavors and four teachings; who among the commentators would know that the three verses contain two flavors? Furthermore, the various sūtras and treatises differ in their combination and separation of six and ten [perfections], as fully detailed in the seventh fascicle of the Notes on the Śamatha and Vipaśyanā. Moreover, the ten perfections in the Yingluo jing each contain three aspects, their meaning applying across the various interpretations. Thus its second fascicle says: “Giving has three: wealth, Dharma, and fearlessness. Morality has three: self-nature, receiving the rules, and benefiting sentient beings. Patience has three: ascetic practice, external evils, and the ultimate truth. Vigor has three: giving rise to a great vow, advancing through skillful means, and exhorting and transforming sentient beings. Dhyāna-meditation has three: distracted thoughts not arising, generating all virtues, and benefiting sentient beings. Wisdom has three: illuminating existence, illuminating non-existence, and illuminating the middle. Vow has three: self-cultivation, supernatural powers, and external transformation. Skillful means has three: advancing toward the fruit, skillfully harmonizing existence and non-existence, and neither abandoning nor receiving. Power has three: reward-obtained, cultivation-obtained, and transformation. Knowledge has three: non-conceptual knowledge, knowledge of all aspects, and transformation knowledge.” “With the Buddha's relics”: briefly as in the prose; newly translated as stūpa, rendered here as “lofty and prominent.” A square mound is established in meaning as the place where the bodily relics are deposited. Seeing the marks of extinction and passage, one knows that the Buddha has already entered nirvāṇa; although seeing the entry into nirvāṇa, they do not know what was expounded prior to that, and the assembly at the time was undecided and had not fathomed the cause of what was seen. Hence, unlike the ancients, they did not fear that it would contradict the Life Span [Chapter]. Furthermore, having already seen the two curds prior to that, the principle of both the Hinayāna and Mahāyāna was sufficient and should not be expounded again; therefore they harbored doubt.