法華文句記 3.77

3.77

次行者，初二句歎光本，初中初一句二字舉光本，本即神力智慧。言「諸佛」者，舉諸顯一，正指釋迦。次二字正歎，爾前不然故云「希有」，由二事故其光乃淨。下之二句歎光體用，於中初句歎光體，次句歎用，所照國也。過萬八千方云「無量」，故前立數且從所表，況復諸方所照亦爾，故云無量。第三行中，初二句重舉所照而歎過常，次二句舉見稱號，以請答。云「見此」者，二土瑞也。與一化異故云未曾，既殊凡諂未曾不虛，諸佛子等疑事不輕，故重啟之。非專為己故云「眾」也。言「構難」者，構者架也累也，頻至於四故云累等。彌勒節節設問，文殊皆構而拒之。此三意者，初意明事大意遠，次意將護發起影響二眾，第三意將護當機結緣二眾。雖復初、二，共成第三，故彌勒三意並託機緣，故云「妨聞」「機在仁者」及以「闔眾」，是故託眾翻其三意，而請必答。「靳」亦「固」也。《廣雅》云：「彊轅也。」「兕」者音似，似牛而一角，似牛非牛故云「疑兕」。今憂懷不決故云「憂兕」。「闔」字胡臘反，閉也。《漢書》云：「闔眾不廌一人者，闔盡也。」當知今會盡眾疑也。初拒中云「眾未曾疑」者，且據不發言者以質彌勒。次「待佛定起」者，佛若定起其疑自決。言「時答」者，催促之詞，令其即答。釗師招音，作「劉」字者誤。釗師有弟子行深，從支遁買山。

The next verse: the first two lines praise the source of the light. Within the first, the first line's two words present the source of the light, the source being supernatural power and wisdom. Saying “the Buddhas” presents the many to reveal the one, pointing specifically to Śākyamuni. The next two words directly praise it; because prior to that it was not so, it says “rare.” Due to two matters, its light is thereby pure. The lower two lines praise the essence and function of the light. Therein, the first line praises the essence of the light, and the next line praises the function, which is the lands illuminated. Only beyond eighteen thousand is it called “immeasurable”; thus the previously established number tentatively follows what is symbolized, not to mention that the illumination in all directions is also like this, hence it is called immeasurable. In the third verse, the first two lines reiterate what is illuminated and praise it as surpassing the ordinary; the next two lines present what was seen and call upon the title to request an answer. Saying “seeing this” refers to the portents of the two lands. Differing from a single period of teaching, it is called unprecedented; since it is distinct from ordinary flattery, it has never been untrue. The Buddhas' disciples' doubts about the matter are not slight, so they raise it again. Because it is not solely for oneself, it says “the assembly.” As for “constructing difficulties”: “constructing” (gou) means framing or piling up; occurring repeatedly up to four times, it is called piling up and so forth. Maitreya raised questions at every turn, and Mañjuśrī constructed answers to rebuff them. These three intents are: the first intent clarifies that the matter is great and the meaning profound; the second intent protects the two assemblies of initiators and resonance; the third intent protects the two assemblies of primary recipients and those forming affinities. Although the first and second together accomplish the third, Maitreya's three intents all rely on capacity and conditions; hence he says “hindering hearing,” “the capacity lies in the benevolent one,” and “the entire assembly.” Therefore, relying on the assembly, he overturns his three intents and requests that he must answer. “Jin” (begrudge) also means “firm.” The Guangya says: “A strong carriage-shaft.” “Si” is pronounced like si; it resembles an ox but has a single horn. Resembling an ox yet not an ox, it is called a “doubt rhinoceros.” Here, harboring anxiety without resolution, it is called an “anxiety rhinoceros.” The character “he” (entire/close) has the fanqie pronunciation hu-la; it means closed. The Hanshu says: “The entire assembly not leaving a single person behind: he means all.” One should know that in the present assembly, all the doubts of the assembly are exhausted. In the first refusal, saying “the assembly has never doubted” tentatively relies on those who did not speak to challenge Maitreya. Next, “waiting for the Buddha to arise from samādhi”: if the Buddha arises from samādhi, their doubts will be resolved naturally. Saying “answer promptly” is an expression of urging, asking him to answer immediately. Master Zhao is pronounced like zhao; writing the character liu is an error. Master Zhao had a disciple named Xingshen, who bought a mountain from Zhi Dun.