法華文句記 6.29

6.29

次引《論》意者，泛論同異，凡云立譬取捨不同，《論》則因果並論。今且單語果報，且譬長者果佛故也。修因之義非今所論，於極果中仍以依顯正，極果說成必遍三土，土體雖即橫豎相帶二而不二，今從土用唯約豎論，故寬狹不等以顯居遍。「從本垂迹」等者，今日之前從寂光本垂三土迹，至法華會攝三土迹歸寂光本。行所契理，本也；名所及處，迹也。理遍三土化境必周，終無行劣而名廣也，即體用相稱，故云無賓主之異，即名行身土皆相稱也。如舊所解不取二土，乃以慈悲被處為國，則令同居與邑不別，故不知慈悲所彼廣狹而為國也，則全失於實報方便。「彪」虎文也，「炳」明也，即文彩分明可畏之相。「洋溢」者，內滿外充也。內滿故行周，外充故名布。

Next, regarding citing the meaning of the Treatise: speaking broadly of similarities and differences, whenever a parable is established, what is adopted or discarded varies; the Treatise discusses both cause and effect together. Here, we speak solely of the fruitional reward for the moment, because the elder is a parable for the fruitional Buddha. The meaning of cultivating the cause is not what is currently under discussion. Within the ultimate fruit, the primary reward is still revealed through the environmental reward. The realized state of the ultimate fruit must pervade the three lands. Although the essence of the lands is such that horizontal and vertical are interconnected, being two and yet not two, here we speak only in terms of the vertical according to the function of the lands; hence the breadths are unequal in order to show the pervasiveness of the abode. As for “tracing back from the traces to the origin” and so forth: prior to today, traces were manifested in the three lands from the origin of Quiescent Light; at the Lotus Assembly, the traces of the three lands are gathered back into the origin of Quiescent Light. The principle to which practice accords is the origin; the places reached by fame are the traces. When the principle pervades the three lands, the realm of conversion must be complete; never is practice inferior while fame is broad. That is, essence and function correspond to each other; hence it is said that there is no difference between guest and host, meaning that name, practice, body, and land all correspond to one another. Under the old interpretation, the two lands were not adopted, and the realm covered by loving-kindness and compassion was taken to be the state; this made the land of common residence no different from a town. Thus they did not understand the breadth or narrowness of what loving-kindness and compassion cover to constitute a state, entirely losing the lands of real reward and expedient means. “Biao” (彪) means tiger stripes; “bing” (炳) means bright—that is, the distinct and awe-inspiring appearance of literary elegance. “Overflowing” (yangyi) means full within and abundant without. Because it is full within, practice is complete; because it is abundant without, fame is spread.