法華文句記 6.17

6.17

頌中經云「十力」等者，即指佛果方名為力。初住分得名為功德。所言「等」者，非唯供佛兼淨土行，或可由得十力功德分故，成初住記。若引《大論》菩薩有十種力分者，此明入住菩薩具足十力因耳。《經》云「各各脫衣」等者，此中通語四眾八部出家二眾。言上衣者，即大衣也。若論三衣，俱不可捨，以西方法多但三衣，如《大品》中三百比丘聞般若已，皆以僧伽梨而用供養。《論》中或云：「亡相為法」，或云：「當日更得」。若通說之以兼俗故，或如《大論》。《經》云「而自迴轉」者，表聞身子得記，法性自然而轉，因果依正自他悉轉。《經》言「最大法輪」者，「最」是今經圓中開也。「大」是人等四種妙也，或境等十、或佛等三。妙法之輪名妙法輪。此略對初後，不述中間方等般若，具如《玄》文。華嚴十事名轉法輪，此乃通方。又云：圓音不當大小，眾生自殊。此乃却貶妙法，何名稱歎？何謂弘經？

In the verse, when the sūtra says "the ten powers," etc., it refers only to the buddha fruit being called "powers." The partial attainment at the first abidance is called "virtue." The word "etc." means not only making offerings to buddhas but also pure land practice; or perhaps because of obtaining a share of the virtue of the ten powers, the prophecy of the first abidance is accomplished. If one cites the Mahāprajñāpāramitā-upadeśa stating that bodhisattvas have ten kinds of power-portions, this illuminates that a bodhisattva entering the abidance fully possesses the causes of the ten powers. The sūtra says: "Each took off their robes," etc.; here it speaks generally of the four assemblies and eight classes, [and specifically] the two renunciant assemblies. As for "upper robe," it is the great robe (saṅghāṭī). In discussing the three robes, none may be discarded; according to the rules of the western regions, most have only three robes, just as in the Pañcaviṃśati where three hundred monks, having heard prajñā, all used their saṅghāṭīs as offerings. The treatise says in one place: "losing the marks for the sake of the Dharma," or says: "receiving another on the very day." If speaking generally, because it also includes the laity, it may be as in the Great Treatise. The sūtra says "turned spontaneously"; this signifies that upon hearing Śāriputra receive the prophecy, dharma-nature turned spontaneously, and cause and fruit, primary and environmental rewards, self and other all turned. The sūtra says "the greatest wheel of the Dharma"; "greatest" is the opening within the perfect of the present sūtra. "Great" refers to the four kinds of wonders such as persons, or the ten such as the realm, or the three such as buddhas. The wheel of the wondrous dharma is named the wheel of the wondrous dharma. This briefly contrasts the beginning and the end, without describing the intermediate Vaipulya and Prajñā, fully as in the text of the Profound Meaning. The ten matters of the Avataṃsaka are called turning the wheel of the Dharma; this is a general formulation. Furthermore, it is said: "The perfect sound does not correspond to large or small; sentient beings differ on their own." This actually devalues the wondrous dharma; how can it be called praise? How could it be called propagating the sūtra?