法華文句記 4.165

4.165

「優曇華」者，新云「鄔曇鉢羅」，翻為瑞應，金輪王出、大海減少，金輪路現此華乃生，作金輪王之先兆也。「調熟」者，亦有通別，通則二字通於二味，別則調謂調斥如方等也，熟謂成熟，即加說也。「醍醐」下「云云」者，廣約三味明不說所以，如上諸文故不重列。「靈」下「云云」者，須說靈即靈通以通一切，隨義便故靈寺在後，從名便故靈應在前。有此觀故必獲佛記，亦名為瑞；有此觀故後方得果，故名為華。三觀成已真因方現，三千為表實可兼之。「此理」下理教行人。言「反乖」者，以反以乖釋順釋正，由昔乖反故今反乖，昔逆即順何反乖耶？皆云「至」者，實之極也。若至今經無過上故，故皆云「至」。「還指」等者，釋勸信意。何故勸信？欲明昔麁即妙，恐物生疑故預勸誡。言「四種」者，秖上所列此理已下四文是也。故客作言下不云人等，但云四種，以客作之言而含於四，故總貫之。所以昔為客作之四，今成長者子四，更無所改全成妙四，故云「汝等所行」等。「信無」等者，佛世尚乃以人顯法，末代安可法妙人麁？若云大權，必無以善而濫於惡，神縱異迹並越二途。世云「勤學不如擇師」，故云「汝等當信佛之所說」。

As for 'udumbara flower,' the new translation says 'udumbara,' translated as 'auspicious response.' When a gold wheel-turning king appears, the great sea decreases, and the road of the gold wheel appears, this flower then blooms, serving as an omen of the gold wheel-turning king. 'Tuning and ripening' also has a general and specific [sense]: in the general sense, the two words apply to both flavors; in the specific sense, 'tuning' means tuning and reproaching as in the Vaipulya, while 'ripening' means maturing, which is further preaching. As for 'etc.' below 'ghee,' it extensively clarifies the reason for not speaking in terms of the three flavors, which being like the various texts above, is not listed again. As for 'etc.' below 'spiritual' (ling): one must speak of 'spiritual' as spiritual efficacy to penetrate all; according to the convenience of the meaning, the spiritual monastery comes after; following the convenience of the name, the spiritual response comes before. Because there is this contemplation, one will definitely receive the buddha's prophecy, which is also called 'auspicious'; because there is this contemplation, one later attains the fruit, which is therefore called 'flower.' Once the three contemplations are accomplished, the true cause then appears; the three thousand [realms] serve to symbolize it, and can truly combine both. From 'this principle' down refers to the principle, teaching, practice, and person. As for the words 'countering and deviating': using countering and deviating to explain following and rectifying; because in the past they deviated and countered, now they counter the deviation. If in the past going against was following, how could it be countering and deviating? Where all state 'arrive' (zhi), this is the utmost of reality. Since reaching the present sūtra there is nothing superior, therefore all say 'arrive.' 'Pointing back to' and so forth explains the intention of encouraging faith. Why encourage faith? Wishing to clarify that the coarse of the past is none other than the wondrous; fearing that beings will give rise to doubt, he admonishes and cautions them beforehand. The words 'four kinds' are merely the four texts from 'this principle' down listed above. Therefore, beneath the words 'hired laborer,' it does not say 'person' and so forth, but merely says 'four kinds,' using the words 'hired laborer' to encompass the four, hence generally threading them together. Thus what was formerly the four of the hired laborer now becomes the four of the elder's son, without any alteration, entirely becoming the wondrous four; therefore it says 'what you practice,' and so forth. As for 'faith without' and so forth: in the Buddha's lifetime, persons were still used to manifest the Dharma; in the degenerate age, how could the Dharma be wondrous while the person is coarse? If speaking of great provisional manifestation, it is impossible that good would be confused with evil; whether spiritual transformation or extraordinary traces, both transcend the two extremes. As the worldly saying goes, 'Diligent study is not as good as choosing a master'; hence it says, 'You should believe what the Buddha has spoken.'