法華文句記 5.148

5.148

言「即發」者，但不起當座且名為即，從彼座來非不經時，但不跨味故名為即。「索有三意」者，二索既云在機在情，機中但云有感果義，情中既云密求而已，故前二在昔、發言唯今。昔言雖即通於四味，此指二酥並聞大時，是故得有二索之言。又二索言有通有別，通則俱通二味，機則冥在於內，情則內動於中，二味咸然故云通也。別則二索別對二味，在方等中聞不思議，雖斥為非冥有大利，被斥不謗義當於索，故知不謗理在有求。在熟酥時為大洮誘，雖無希取轉教情親，縱不彰言索義漸切，雖二不同機遙情近。得不得者，為獨菩薩亦利聲聞，情中進退義當於索，是則情帶於機稍切於昔，故至般若別受情名，至領解時以得顯失，故云欲以問世尊為失為不失？請索雖即唯在今教，及至啟言機情必具，從彊屬口機情亦殊，在昔但潛伏居懷，於今乃助彰於口，三索咸扣於至聖，赴亦自分於顯密，時熟既會內因具也，聞略說故外緣足也。因緣具故，發言于茲。

Regarding the word "immediately activated": simply not rising from the current seat is provisionally termed "immediately"; coming from that seat, it is not that time has not elapsed, but because it does not cross over flavors, it is termed "immediately." Regarding "Seeking has three meanings": since the two seekings are said to be in capacity and in sentiment—in capacity it only says there is the sense of responding to the fruit, and in sentiment it says there is only an inward, implicit seeking—therefore the first two occurred in the past, while the vocalization occurs only now. Although the past statements generally pertained to the four flavors, here it refers to the two kinds of ghee when hearing the great together; therefore the statement of two seekings can be made. Furthermore, the statement of two seekings has general and specific aspects: generally, both pertain to both flavors; capacity is secretly within, and sentiment stirs inwardly within; both flavors are thus, hence it is termed general. Specifically, the two seekings correspond specifically to the two flavors: in the Vaipulya, hearing the inconceivable, although rebuked as wrong, there is covertly great benefit; being rebuked and not slandering is equivalent in meaning to seeking; thus we know that not slandering inherently implies seeking. At the time of cooked ghee, being greatly sifted and encouraged, although there was no yearning to grasp, through turning the teaching the sentiment became intimate; even if not expressed in speech, the sense of seeking became gradually more urgent; although the two differ, capacity is distant while sentiment is proximate. Concerning whether they attain or not: is it solely for bodhisattvas or does it also benefit śrāvakas? Hesitation in sentiment is equivalent in meaning to seeking; in that case, sentiment carries capacity and is somewhat more urgent than in the past. Therefore, reaching prajñā, it specifically receives the name of sentiment. Reaching the time of understanding, using attainment to reveal loss, it therefore says: "I wish to ask the World-Honoured One: is it a loss or not a loss?" Although the request and seeking occur solely in the present teaching, when it comes to initiating speech, capacity and sentiment must both be present; following the stronger, it belongs to the mouth, yet capacity and sentiment also differ. In the past, they merely lay latent within the heart; at present, they assist in manifesting through the mouth. All three seekings appeal to the Supreme Sage, and his response also naturally divides into manifest and secret. When the time is ripe, they converge, and the internal cause is complete; because of hearing the brief exposition, the external conditions are sufficient. Because causes and conditions are complete, speech is initiated here.