法華文句記 4.55

4.55

「前歎中」等者，此明權實前後，欲明今佛化儀始末不同。古師以今佛望諸佛而為同異，異則成失；今辨異者望他仍同。「又舉」等者，前分為實則獨為一句，今重釋者則冠下二文，皆云「取要」，取要不過權實故也。「單明一事」者，舉偏顯非，故不偏指若權若實，故云「悉」也。「止者」下正絕言歎者，古非可見。今意者文但二義，初歎，次「設」下止。此取義便，若從文便則應先釋止，次釋歎。所以從義者，以從釋歎言兼二字，指止為歎，故云止歎。次釋一向以釋止意，雖云「恐傷善根」，正以止生欽慕。故不解者指後五千預分兩瑞，知佛言音妙赴眾心，應於二義離為三意：一以此理妙叵說故止，二欲說妙理止而歎之，三將護物機似止未說。以初一文離二故也。「故不同印」以下自有略說開其疑請之端，故其解未當。觀師仍似今之後意，而不知常情何過必須止之？次釋歎意中云「兩意」者，初是修得，修得之言通於境智行位自他，局在於果。次境界者通於凡聖始終逆順，局在於佛。次「就佛成就」下，於初意中，復以橫竪二意，釋果人法橫竪理窮。第一釋初意中云「成就對不成就」者，以果對因，因即因人，自他相對即是橫也。故知因人皆未成就，須對教味委悉簡他，經第一等三句亦爾。今云「成就對不成就乃至難解對不難解」者，中略二句故云「乃至」，應云第一對不第一、希有對不希有以降，此外皆非第一希有故，圓中極果他所無也。說者委消不成就等四法對果，兼辨因及諸權故也。「唯佛」去明竪深者，前句既以成就等言，對他為橫；今有究盡之言，故對因明竪。

Regarding "in the previous praise," and so forth: this clarifies the order of the provisional and the real, intending to clarify that the beginning and end of the present Buddha's ritual of conversion are different. Former masters compared the present Buddha with all buddhas to determine sameness and difference; if they are different, it becomes an error. In our present discrimination of difference, when compared to others, they are still the same. Regarding "furthermore adducing," and so forth: previously divided as the real, it formed an independent sentence; now re-explaining it, it heads the two texts below, both saying "in brief"; taking the essence does not go beyond the provisional and the real. Regarding "singly clarifying a single matter": this adduces the one-sided to reveal the error, and thus does not point one-sidedly to either the provisional or the real; hence it says "all." Regarding "stopping..." below, which directly praises by cutting off speech: the ancient errors can be seen. In our present meaning, the text has only two meanings: first the praise, and next, below "even if," the stopping. This adopts convenience of meaning; if following the convenience of the text, one should first explain the stopping and next explain the praise. The reason for following the meaning is that, following the explanation of the praise, the words combine both characters, designating stopping as praise, hence called "stopping-praise." Next, explaining the unswerving [refusal] explains the intention of stopping: although it says "fearing it would harm good roots," it is precisely through stopping that reverence and longing are produced. Therefore those who do not understand point to the later five thousand [arrogant monks] as pre-dividing into two auspicious signs, knowing that the Buddha's speech and sound wondrously respond to the minds of the multitude; they should divide the two meanings into three intentions: first, stopping because this principle is wondrous and cannot be spoken; second, wishing to speak the wondrous principle, stopping it and praising it; third, protecting the capacities of beings, appearing to stop without yet speaking. This is because the first single text is divided into two. Regarding "therefore not like the seal..." below: it has its own brief explanation opening the source of their doubt and request, so their understanding was not fitting. Master Guan still resembles the latter intention of our present view, yet does not know what fault ordinary sentiments have that makes stopping necessary. Next, in explaining the intention of the praise, regarding "two intentions": the first is acquired through cultivation; the words "acquired through cultivation" run through the object, wisdom, practice, stages, self, and others, but are confined to the fruit. Next, the realm runs through ordinary beings and sages, beginning and end, compliance and adversity, but is confined to the Buddha. Next, below "with respect to the Buddha's achievement," within the first intention, by means of the two meanings of horizontal and vertical, he explains that the horizontal and vertical of the person and dharma of the fruit exhaust the principle. First, in explaining the first intention, regarding "achieved contrasted with unachieved": by contrasting the fruit with the cause, cause means the person in the causal stage; self and other contrasted with each other is the horizontal. Therefore we know that all persons in the causal stage have not yet achieved; one must contrast the flavors of the teachings to comprehensively differentiate others, and the three phrases of the sūtra such as "foremost" are also like this. Now it says: "achieved contrasted with unachieved, up to difficult to understand contrasted with not difficult to understand"; because two phrases in the middle are omitted, it says "up to." It should say: foremost contrasted with not foremost, rare contrasted with not rare, and downward; because other than this, none are foremost or rare, as the ultimate fruit in the perfect [teaching] is not possessed by others. The expositor thoroughly analyzes the four dharmas such as unachieved in contrast to the fruit, concurrently discriminating the cause and the various provisionals. "Only the Buddha..." onward clarifies the vertical depth: since the previous sentence used words like "achieved" to contrast with others as the horizontal, now that there are words of "exhausting to the utmost," it clarifies the vertical in contrast to the cause.