法華文句記 5.138

5.138

「受行悟入」者，機會即受，隨聞觀轉即煖法去名之為行，若準有宗時節雖促，不妨具歷內外凡位，至世第一名之為悟，若得初果名之為入。「轉佛」等者，此有二義，若約跨節通四，如來諸法具足隨扣而赴，凡有所說無非化他，對自證說。若以圓自對三教他，此即約法亦名為他。今從當分約漸初說，此佛內證故云「心中」，證有權實權法利物，故名「為他」。「涅槃音」者，由弟子受行煩惱斷處涅槃名生，故名為音。音者聲教，眾教之始故云「起自於此」。「三寶於是現世間」者，亦約漸始，且在小乘未論一體。「從久遠劫來」者，久遠之言準下宿世，乃指大通之後，以小熟故，故以一文釋其二疑。「上文兼有其意」者，三乘行人皆是佛子也。上諸佛章亦云有佛子心淨等，並指昔教聞方便時已名佛子，然於昔教未可彰言。「我即」下一行亦指種智等，以能顯所，所即理也。「更就」下重分文中云「大乘機發亦名索果」。

Regarding "receiving, practicing, awakening, and entering": when capacity and condition meet, that is "receiving"; contemplating and transforming in accord with what is heard, that is, from the dharma of heat onward, is termed "practicing." If according to the Sarvāstivāda school, although the duration is brief, it does not prevent traversing the stages of internal and external ordinary persons, reaching the mundane supreme dharma, which is termed "awakening"; and if one attains the first fruit, it is termed "entering." Regarding "turning the Buddha's..." and so forth: this has two meanings. If in terms of leaping over stages pervasively across the four [teachings], the Tathāgata possesses all dharmas completely and responds as he is prompted; whatever he preaches is entirely for transforming others, spoken in contrast to his own realization. If taking the self of the perfect [teaching] in contrast to the others of the three teachings, this is in terms of dharma and is also called "for others." Here, from the perspective of the immediate portion, it is spoken in terms of the beginning of the gradual [teaching]: this is the Buddha's internal realization, hence it says "within the mind"; realization has provisional and real, and the provisional dharma benefits beings, hence it is termed "for others." Regarding "the sound of nirvāṇa": because disciples receive and practice, the place where afflictions are severed is called the arising of nirvāṇa; hence it is termed "sound." "Sound" refers to verbal teaching; as the beginning of all teachings, it says "it began from here." Regarding "The Three Jewels thereupon appeared in the world": this also refers to the beginning of the gradual [teaching], provisionally within the Hīnayāna, not yet discussing the one essence. Regarding "From long kalpas past": the phrase "long kalpas past," based on past lifetimes below, refers to after Mahābhijñājñānābhibhū; because the small has ripened, a single passage resolves both doubts. Regarding "The preceding text also contains this meaning": practitioners of the three vehicles are all disciples of the Buddha. The chapter on the various buddhas above also states, "There are disciples of the Buddha whose minds are pure," and so on, all referring to the fact that when hearing the skillful means in the past teachings they were already named disciples of the Buddha; however, in the past teachings this could not yet be openly stated. The single verse below "I then..." also refers to the knowledge of all aspects and so forth, using the capability to reveal the object, the object being the principle. Below "Further taking..." in the re-divided text, it says "the activation of the Mahāyāna capacity is also termed seeking the fruit."