法華文句記 4.101

4.101

次菩薩中二：先總述意，次「又其意」下別出所以。其意有三：初明無，次意或有或無，易故則無故云「處處有文」，準理合有故云「梵文」等也。三明有中云「菩薩位行」等者，菩薩實位極至妙覺，仍異於別故名為深。新入實者猶非所及，故名為「絕」。始從權來，故名為「新」。昔權位下故名為「小」。「說壽量」等者，據理迹中具合有領，新小自不敢耳。故下總領頌云：「佛說希有法，昔所未曾聞，世尊有大力，壽命不可量，無數諸佛子，聞世尊分別，說得法利者」，乃至「或無礙樂說，餘有一生在」等，即是補處總為領解，八相易領故聲聞領之，法身記難非淺所領。言「更求何物云云」者，應更責問者，汝唯知聲聞別領，而不見菩薩通領耶？故此三釋其義猶通，初意通指三教菩薩，通皆求佛，雖是權人執易轉故；第二三意雖云處處有文，及小菩薩等，故應分別，小在三權、悟大語略，故注「云云」良由於此。

Next, regarding bodhisattvas, there are two parts: first, a general statement of the intent; next, the passage beginning 'Moreover, its meaning' separately brings out the reasons. Its meaning has three aspects: first, explaining absence; next, the meaning of either having or not having: because it is easy, there is none, hence it says 'there are texts everywhere'; according to principle there should be, hence it says 'the Sanskrit text' and so forth. Third, in explaining presence, saying 'the bodhisattva's stage and practice' and so on means: the bodhisattva's real stage reaches ultimately to wondrous enlightenment, yet it differs from the separate [teaching] and is thus called deep. Those newly entered into the real still cannot reach it, hence it is called 'transcendent.' Having newly arrived from the provisional, they are called 'new.' Because their past provisional stage was low, they are called 'minor.' The passage 'Expounding the life span' and so forth means that, based on principle, in the traces all should have had an expression [of understanding], but the new and minor naturally did not dare. Therefore, the summarizing verse below says: 'The Buddha has expounded the rare Dharma, / never before heard in the past. / The World-Honoured One possesses great power, / his life span is immeasurable. / Countless buddha sons, / hearing the World-Honoured One distinguish / and expound those who attained the benefit of the Dharma,' down to 'or unimpeded joyous eloquence, / and others with one birth remaining,' and so forth; this is the one who succeeds to the position [of Buddhahood] expressing understanding on their behalf. The eight aspects are easy to express, so śrāvakas expressed them; the prediction of the dharmakāya is difficult, not something the shallow can express. As for saying 'what else are they seeking, and so forth,' one should further reproach the questioner: do you only know of śrāvakas' separate expressions of understanding, while failing to see the bodhisattvas' universal expression of understanding? Therefore, these three explanations remain open in meaning: the first intent universally refers to bodhisattvas of the three teachings, who all universally seek buddhahood, and although they are provisional persons, their attachments are easily transformed; the second and third intents, although saying there are texts everywhere and mentioning minor bodhisattvas and so forth, should therefore be distinguished: the minor are within the three provisional [teachings], and their awakening to the great is treated briefly in words—the note 'and so forth' is truly due to this.