法華文句記 5.165

5.165

「上根利智」至「不須譬」者，重牒二處顯上周中得悟者，為辯異故。「秖為」下明今有中下故須譬喻。然華嚴中非無譬喻，但彼入道不正由茲，如今曇華為成法說。言「動執」等者，上根一處，中根二處或云五處，廣中有長行偈頌并法說領述二文，下根三處或云十一處，於前五處更加譬中領述各有長行偈頌，乃至下根二十二番開權顯實，具如〈化城品〉末列。由未悟故迷於法說權實岐道，我昔與彼同居無學，彼蒙記述、我獨未霑，初聞略說已懷進退，為是極果、為何方便？為永在小、為當成大？重聞五佛疑仍未除，故須更以車譬誘之，故云圓譬。世云天台抑華嚴者，乃由不善他宗故耳。既判佛慧二經不殊，但部望部不無小別，既不可指鹿苑為始，復云聞我餘義不成。涉公云：法華、華嚴廣略別也。此嗅瞻蔔之流芳，而未窮餘香之奧旨，以不能盡思於斯宗故也。廣略雖爾，兼帶如何？顯本未彰記小非例，乃至下文十義同異。「踟蹰」者，猶預之象。「岐道」者，《爾雅》云：「二達曰岐。」本迹觀心「云云」者，並須約譬，本迹具如蓮華三譬，《玄》文第七「若欲進寄初成設教豈無一三，故千枝萬葉同宗一根，乃至五百三千塵點可以意知。」觀心譬者，空如白牛，假如具度，中如車體，乃至幻空幻假幻中。次分文解釋者，置譬且釋前品之餘。初領解中云置譬說之前等者。有云：為譬作序。則應難云：信解藥草授記，亦應安〈化城品〉內為化城作序。「長行領與解」至「各陳」者，長行三業各標釋結，標結二文並具三業，而不分領解，但於釋中以身業為領、口意為解。初「今從世尊」下領也。從「所以者何我昔從佛」下解也。「偈各陳」者，三段各二，至下偈中一一點出。「一幸」者，謂一業遇喜，今三業俱喜乃成三幸，我今身已近佛，況更聞法，聞法即是口喜，得解即是意喜。又昔但機情，機情居內名為一幸；今由口請三業並欣，故云三喜。過意所謀故云幸也。故下文云「非先所望而今自得」。「抃」者撫手舞也。心口之喜暢至于形，由二動形故三俱動。「文云」下引證者，正證三喜也。文雖且列意口二喜，有二必三，理數應爾。內外異故即世界也。又此四文應約前品，而今後三約信解者，開顯義同彼此通用，意同時異亦應無爽。「棄貧受富」者，開三藏珍玩也，得真善利生善中極。「憂悔雙遣」等者，開二味也。永除憂疑故除惡窮也。我念昔在方等時被斥故憂，至般若時住小故悔，方等被斥故疑，般若不取故難。濁為外障，小為內障。又被彈不受名為外障，蒙加不取名為內障。今則無此三雙之失，故云「大朗」。住一實，第一義也。

Regarding the passage from "those of superior faculties and sharp wisdom" down to "need no parable": this repeats the two places to clarify those who attained awakening in the preceding cycle, in order to distinguish them. The passage from "It is only because" below explains that now there are those of middling and lower [faculties], hence a parable is required. However, it is not that there are no parables in the Avataṃsaka, but rather that their entry into the Path did not fundamentally rely upon them, just as here the udumbara blossom is used to establish the exposition of the Dharma. As for "unsettling attachments" and so forth: for those of superior faculties there is one place; for those of middling faculties there are two places, or some say five places, in the detailed [treatment] of which there are prose, verse, and the two texts of exposition of the Dharma and receptivity/understanding; for those of lower faculties there are three places, or some say eleven places, which adds to the former five places the prose and verse of receptive understanding in the parable, continuing up to the twenty-two iterations of opening the provisional and revealing the real for those of lower faculties, as listed in full at the end of the "Parable of the Conjured City Chapter". Because they were not yet awakened, they were deluded at the fork in the road between the provisional and the real in the exposition of the Dharma: "Formerly, I resided together with them as an arhat (aśaikṣa); they have received prediction, yet I alone have not received it." Upon first hearing the brief exposition, they already entertained thoughts of advance and retreat: "Is this the ultimate fruit? What kind of skillful means is it? Are we permanently to remain in the Lesser, or shall we attain the Great?" Hearing again about the five buddhas, their doubts were still not removed. Therefore, it was necessary to further entice them with the parable of the carts; hence it is called the "perfect parable." Those in the world who say that Tiantai disparages the Avataṃsaka merely do so because they are unversed in other traditions. Since he determined that the buddha-wisdom of the two sūtras is no different, but between division and division there cannot fail to be minor distinctions: since one cannot point to the Deer Park as the beginning, it is also said that hearing my other doctrines does not accomplish it. Master She said: "The Lotus and the Avataṃsaka differ in expansiveness and brevity." This is catching the drifting fragrance of the campaka flower without exhausting the profound purport of the remaining perfumes, because he was unable to think exhaustively on this tradition. Though expansiveness and brevity are thus, what of inclusive conjunction? The revelation of the origin was not yet manifested, and the prediction of the small was not of this pattern, continuing up to the ten similarities and differences in the text below. "Hesitating" (chichu) is the appearance of indecision. As for "fork in the road" (qidao), the Erya says: "A road that branches into two is called qi." Where it says "and so forth" regarding origin and traces and contemplation of mind: both must be treated according to the parable. Origin and traces are fully set out in the three parables of the lotus; the seventh fascicle of the Profound Meaning states: "If one wishes to further lodge the initial establishment of teachings, how could there not be the one and the three? Therefore thousands of branches and ten thousand leaves share the same root as their ancestor, and up to the five hundred and three thousand dust-mote kalpas, it can be grasped by mind." As for the parable of contemplation of mind: emptiness is like the white bullock, the provisional is like being fully equipped, and the middle is like the cart body, up to illusory emptiness, illusory provisionality, and the illusory middle. Next, in dividing the text and explaining it, the parable is set aside for the moment to explain the remainder of the preceding chapter. Where the initial receptive understanding says "set before the explanation of the parable" and so forth: some say it serves as an introduction to the parable. Then one should object: "Faith and Understanding, Medicinal Herbs, and Bestowal of Prediction should also be placed within the 'Parable of the Conjured City Chapter' to serve as an introduction to the conjured city." Regarding "the prose receptivity and understanding" down to "are each set forth": in the prose, the three karmic activities are each labeled, explained, and concluded. The two texts of labeling and concluding both possess the three karmic activities, without separating receptivity and understanding; but in the explanation, physical karma is taken as receptivity, while vocal and mental [karma] are taken as understanding. The initial "now from the World-Honored One" below is receptivity. From "why is this? In the past, I followed the Buddha" below is understanding. "The verses each set them forth" means that the three sections each have two, which are pointed out one by one in the verses below. "One fortune" refers to one karmic activity encountering joy. Now all three karmic activities are joyful, thus making three fortunes: "I now am physically already close to the Buddha; how much more so upon hearing the Dharma! Hearing the Dharma is vocal joy; attaining understanding is mental joy." Furthermore, formerly there was only the affective disposition of capacity; the affective disposition of capacity residing within was called one fortune. Now, due to vocal entreaty, all three karmic activities rejoice together; hence they are called the three joys. Because it exceeded what the mind had planned, it is called fortune. Thus the text below says: "It is not what was previously hoped for, yet now has been obtained spontaneously." "Clapping" (bian) is striking the hands together and dancing. The joy of mind and speech extends outward to the physical form; because the two move the form, all three move together. Where it cites proof under "the text says": this directly proves the three joys. Although the text for the moment lists only the two joys of mind and speech, where there are two there must be three; principle and number should be so. Because internal and external are distinct, this is the mundane [siddhānta]. Furthermore, these four passages should pertain to the preceding chapter, yet now the latter three are applied to Faith and Understanding; because the meaning of opening and revealing is the same, they may be mutually applied. The intention being the same while the times differ also causes no contradiction. "Abandoning poverty and receiving wealth" is the opening of the precious playthings of the Tripiṭaka; attaining the true and wholesome benefit is the culmination of producing the wholesome. As for "both anxiety and regret being dispelled" and so forth: this is the opening of the two flavors. Because anxiety and doubt are forever eliminated, the eradication of evil is exhausted. I recall that formerly, during the Vaipulya [period], I was rebuked and thus felt anxiety; when it came to Prajñā, I abided in the Lesser and thus felt regret; being rebuked in the Vaipulya gave rise to doubt; not grasping it in Prajñā caused distress. Defilement is the external obstacle; the Lesser is the internal obstacle. Furthermore, being rebuked and not accepting is called the external obstacle; receiving empowerment and not grasping is called the internal obstacle. Now there are no faults of these three pairs, hence it says "greatly illuminated." Abiding in the one reality is the supreme truth.