法華文句記 4.34

4.34

「非三種化他」者，非三教中權實也。前已多重釋品，且約一種，以三屬化他為權，圓為自行屬實，故前文釋自他等三，約諦釋中作三節釋，第三節釋三俱屬化他。「深高橫度」者，於中法、譬、合，以此例後。今釋實既周窮橫竪，下釋權理應深極，下當釋權預述其相，故注「云云」。「其智慧門」者，其乃指前實果因智，若智慧即門，門是權也。若智慧之門，智即果也。「蓋是」等者，此中須以十地為道前，妙覺為道中，證後為道後，故知文意在因之位。除真如外，凡有修入皆屬於權，唯以果位真如究滿，為清涼池。此約自行因果相望以釋，即釋品中第五重也。若通餘九此則不然，豈以道前而無實耶？即初四雙中實也。豈有道後而無權耶？即後五雙中權也。「難解難入」等者，略歎道前因位始末，次從「不謀而了」去，即於因中仍指事用為權也。以此因權並是真因，即知此權由證實理，文中從用從因別歎。「十住始解」者，解是開之異名，故將名以對位。《論》中此前更有三句，謂難見、難覺、難知，今謂此是難解方便，亦可以對聞思修三。「法身本意」者，若望十方無時不應，今準此方未設化前，乃至久遠未結緣來，於此段眾生並名在法身，無有欲以小化之義，故云「擬之」。「無機」等者，此從結緣已後為言，其時猶寬。從「華嚴」下今世設化。「今大機」至「不知」者，大機擊於大應，故云「啟發」。應言欲發，何以云啟？由大瑞已彰，故且云啟。

Regarding "not the three kinds of transforming others": this means they are not the provisional and real within the three teachings. The previous text has already explained the chapter on multiple levels; taking just one approach for now: the three [teachings] pertain to transforming others and are provisional, while the perfect [teaching] is for self-cultivation and pertains to the real. Thus, when the previous text explained the three—self, other, and so forth—it made a three-part explanation within the explanation according to the truths; the third part explained that all three pertain to transforming others. Regarding "fathomless, lofty, and horizontally crossing over": within this are dharma, metaphor, and synthesis; using this serves as an example for what follows. Now, since explaining the real is already completely exhaustive horizontally and vertically, explaining the provisional below should by principle also be profoundly ultimate; below, when explaining the provisional, its characteristics are stated in advance, hence the note says "and so forth." Regarding "the gate of their wisdom": "their" refers to the cause-and-effect wisdom of the real mentioned earlier. If wisdom itself is the gate, then the gate is provisional. If it is the gate of wisdom, then wisdom is the fruition. Regarding "is likely to be..." and so forth: herein one must take the ten grounds as before the path, wonderful awakening as amidst the path, and subsequent realization as after the path; hence one knows that the text's intention lies in the causal stages. Except for suchness, whatever involves cultivation and entry pertains to the provisional; only taking suchness at the stage of fruition as ultimate and replete is the "refreshing pond." This is explained by contrasting cause and fruition in self-cultivation, which is the fifth layer of explanation of the chapter. If extended generally to the remaining nine [layers], this is not so: could it be that before the path there is no real? That is the real among the first four pairs. Could it be that after the path there is no provisional? That is the provisional among the latter five pairs. Regarding "difficult to understand and difficult to enter" and so forth: this briefly praises the beginning and end of the causal stages before the path. Next, from "comprehending without contrivance" onward, it directly indicates within the cause that functional activities are provisional. Because these causal provisionals are all true causes, one knows that this provisional arises from realizing the true principle; in the text, separate praises are made from the perspectives of function and cause. Regarding "initial understanding at the ten abodes": understanding is another name for opening; hence the name is aligned with the stage. In the Treatise, prior to this there are three more phrases—namely, difficult to see, difficult to perceive, and difficult to know. Now it is said that these are the skillful means that are difficult to understand, and can also correspond to the three: hearing, thinking, and cultivating. Regarding "the fundamental intent of the dharmakāya": from the perspective of the ten directions, there is no time when it does not respond; now, in accord with this realm prior to establishing transformations, and even coming down to the remote past before forming conditions, the sentient beings of this stage are all said to be within the dharmakāya, without any intent to transform them through the small [vehicle]; hence it says "intended for them." Regarding "without capacity" and so forth: this speaks from the time after conditions were formed, a time that is still broad. From the Avataṃsaka onward, transformation is established in the present lifetime. Regarding "now the great capacity..." to "not knowing": the great capacity stimulates the great response, hence it says "initiated and inspired." It should have said "desiring to inspire"; why does it say "initiated"? Because the great auspicious omen has already been manifested, it provisionally says "initiated."