法華文句記 5.167

5.167

次釋外儀中，此是經家事釋可解，他縱有表但云表合，不知能所，為是何智而合何理？今表異諸部文中尚略，廣簡如釋方便品。此中亦簡向佛，令知是實故也。合掌向佛何教所無，而今表唯佛果，知昔向非實，今開既實向表非常，序中瑞報亦復如是。「瞻仰尊顏」等者，向雖合掌表不二之實，無可表於內心已解，故向而復瞻，委覩尊顏以表於解，知是佛非餘，如非權唯實，故知非但外儀覩佛，亦乃意無異思，表覩他實境而自開知見。「意解」去，分於身意以對領解，既云互舉二業，並具領解權實故也。亦約所表以分身意，故以合掌表身、瞻仰表意。昔身遠佛如二掌表權，今身見佛合掌表實，故云即權而實。意亦昔未解實，今以念而表之，故云解實即是權，故云互舉。白佛下言「口領」者，對彼經家，今以自陳而為口領，領必具三非獨口也，故標等三各具三也。標中三者，既云白佛應唯在口，云何言三？然言領者，必先彰於口，口述所得豈專一途，是故具述所從所聞而生歡喜，三業具也。次釋中先釋身云「若日照高山密有聞義」者，

Next, in explaining the outward demeanor: this is the scriptural master's explanation of phenomena and can be understood. Even if others offer symbolic explanations, they merely say it symbolizes joining, without knowing the subject and object: what kind of wisdom is it that joins with what kind of principle? Now, symbolizing difference from the various divisions is still brief in this text; extensive differentiation is as in the explanation of the Skillful Means Chapter. Here it also differentiates facing the Buddha to let it be known that this is real. Facing the Buddha with palms joined—what teaching lacks this? Yet now it symbolizes solely the buddha-fruit, knowing that former facing was not real; now that it is opened as real, facing symbolizes the extraordinary. The auspicious response in the Introductory Chapter is also like this. As for "gazing upward at the Venerable Countenance" and so forth: although facing with joined palms symbolizes the reality of non-duality, it cannot symbolize that the inner mind has already understood; therefore, facing and further gazing, intently beholding the Venerable Countenance, symbolizes understanding, knowing this is the Buddha and none other, just as it is not provisional but solely real. Therefore, one knows that it is not merely outwardly beholding the Buddha, but also that the mind has no other thought, symbolizing the beholding of the other's real object while opening one's own knowledge and vision. From "mental understanding" onward: physical and mental are divided to match receptivity and understanding; since it says they mutually evoke the two karmic activities, both completely possess the receptivity and understanding of the provisional and real. It also divides body and mind according to what is symbolized; therefore, joining the palms symbolizes the body, and gazing upward symbolizes the mind. Formerly, the body was distant from the Buddha, just as the two palms symbolize the provisional; now the body sees the Buddha, and the joined palms symbolize the real; hence it says identical to the provisional yet real. The mind also formerly did not understand the real, but now symbolizes it through mindfulness; hence it says understanding the real is identical to the provisional; thus it says they mutually evoke each other. Where it says "vocal receptivity" under "addressing the Buddha": in contrast to that scriptural master, now using personal statement serves as vocal receptivity; receptivity must possess the three and is not solely vocal; hence the three including the label each possess the three. As for the three within the label: since it says "addressing the Buddha", it should reside solely in speech; why say there are three? However, what is called receptivity must first be manifested in speech; yet how could what speech recounts of what was attained be restricted to a single path? Therefore, it fully recounts what was followed and what was heard, giving rise to joy; the three karmic activities are complete. Next, in the explanation, it first explains the body, saying: "If the sun shines on the high mountains, there is an esoteric sense of hearing"—