法華文句記 4.8

4.8

四引證中二：先引，次「彼論」下結歎。初又二：先經，次論。經中先引一部，次引一品。引一部者為欲略示方便遍故，具如前判。引一品者正示剋體，指文處故具如後列。初引一部者，又先簡意，次正引文。初簡意者簡通從別，十雙一一具諸教味，若有不明事理乃至悉檀者，信非佛教，且從相待故簡通從別。次正引者，初事理中云「不如三界」者，謂不同也。始自二乘並異三界，未足辨今；今從上句「非如非異」來成此文，故與方便教事理不同，理教中理云寂滅者，真俗二理不可說故。次教中舉「五比丘」者，從漸初說，亦應須云「若無性者為說人天，乃至脩羅為下品善，乃至為說無作四諦」，故知從理俱不可說，從事大小俱可得說。證教行者，若聞證教、善行證行。「汝等」下二文並皆證行，應廣約此經以明善行作佛之相，種種之言義含教行，以有今昔因緣故也。次「但離」下證縛脫者，但離等者小中離妄名為解脫，即以虛妄名之為縛，小雖解脫非一切脫，小脫於大仍名為縛，故云「未得此證」。大小俱有縛脫，唯今名脫。「盡行」下證因果，盡行因也，道場果也。須約此中明本迹果別，故注「云云」。「佛眼」體也。「見六道」用也。「始見」頓也。「學小」漸也。注「云云」者，五時不同會令入頓。「窮子」開也。「付財」合也。「化城」通也。「寶所」別也。「種種」四悉也。

Fourth, within citing proofs there are two parts: first, citing; next, concluding in praise from “that treatise” downward. The first also has two parts: first, the sūtra; next, the treatise. In the sūtra, it first cites an entire text, and next cites a single chapter. Citing an entire text is because it wishes to briefly show the pervasiveness of skillful means, fully as determined before. Citing a single chapter directly indicates the distinct essence by pointing to the textual location, fully as listed below. In citing an entire text, there is also first clarifying the intention, and next directly citing the text. Clarifying the intention first is selecting the specific from the general: each of the ten pairs is fully equipped with the flavors of the teachings; if any does not clarify phenomenon and principle up to the siddhāntas, it is truly not the Buddha's teaching; provisionally following relative comparison, it selects the specific from the general. Next, directly citing: saying “not like the triple world” in the first [pair of] phenomenon and principle means being different. Beginning from the two vehicles, both are different from the triple world, which is not sufficient to distinguish the present [teaching]; now it comes from the preceding phrase “neither like nor different” to complete this text, so it is different from the phenomenon and principle of the teachings of skillful means. In principle and teaching, principle is said to be quiescent because the two principles of truth and convention cannot be spoken. Next, in teaching, adducing the “five monks” speaks from the beginning of the gradual; one should also say: “If there are those without nature, preach for them humans and gods, up to asuras for the lowest grade of good, up to preaching for them the uncreated four truths”; hence one knows that from the standpoint of principle neither can be spoken, but from the standpoint of phenomenon both great and small can be spoken. Proving teaching and practice: if one hears it proves teaching, and good conduct proves practice. The two passages from “You all” downward both prove practice; one should extensively rely on this sūtra to clarify the characteristics of good conduct that achieves buddhahood; the words “various kinds” implicitly contain teaching and practice, because there are present and past causes and conditions. Next, proving bond and liberation from “only being separated from” downward: “only being separated from,” etc., means being separated from delusion in the small [vehicle] is termed liberation, taking delusion itself as a bond; although the small is liberated, it is not all-liberation; the liberation of the small is still termed a bond with respect to the great; hence it says “have not yet attained this realization.” Both great and small have bond and liberation; only the present is termed liberation. From “fully practicing” downward proves cause and effect: “fully practicing” is the cause, the bodhimaṇḍa is the effect. One must rely on this to clarify the difference between origin and traces effects, hence it notes “and so on.” “Buddha-eye” is essence. “Seeing the six destinies” is function. “First seeing” is sudden. “Studying the small” is gradual. The note “and so on” means the five periods are different, gathering them to enter the sudden. The “poor son” is opening. “Handing over the wealth” is merging. The “conjured city” is general. The “place of jewels” is specific. “Various kinds” is the four siddhāntas.