法華文句記 6.35

6.35

章安五解，初約三諦，次約常無常，三約三智，四約四悉，五約四門。今文正與第二義同，本無今有常即無常云云。單準小宗，秖應準下偈初釋久故義，而云三界無始為久，非今所造稱故，今開妙教須附妙宗，故釋欻然云本無今有。但依章安第二釋意，文義則合，故知且用無常一邊，即常一邊義當且覆。又他人至此廣列八苦四生義章，非文正意但知而已。「無此機是五百人」者，諸子語通、三十指別，故知前通五道，今在結緣，無此之言却指前列，是則語五百唯有正因，論三十別在緣了。文中列者，以此五百是生機處故。「或小乘攝」等者，值佛世不值佛世不同故耳。「皆云十」者，文中合說云或十二十乃至三十。意云三乘各十而已。「皆云內有智性」者，智必具十，望《大品》十一智，無如實智耳。言十智者，謂世智、他心智、苦集滅道智、法比智、盡無生智，略如《玄》文智妙中說，廣如《俱舍．智品》中明。彼文總為六門解釋：一有漏無漏，二展轉相攝，三與三三昧相應，四與根相應，五明緣境多少等，如此十智三藏三乘始末俱修，故三乘人乘之出宅。非今正意，不暇廣云。

Zhāng’ān gives five explanations: first, in terms of the three truths; second, in terms of permanence and impermanence; third, in terms of the three wisdoms; fourth, in terms of the four siddhāntas; and fifth, in terms of the four doors. The present text directly agrees with the second meaning, that 'originally non-existent and now existent' means that permanence is precisely impermanence, and so forth. If one simply follows the Hinayana tradition, one should merely follow the lower verse's initial explanation of the meaning of 'long duration', saying that the beginninglessness of the three realms is what constitutes 'long duration', and that what is not constructed at present is called 'old'. Now, opening the wondrous teaching must be aligned with the wondrous tenet; therefore, in explaining 'suddenly', it says 'originally non-existent and now existent'. Only by relying on the intention of Zhāng’ān's second explanation do the text and its meaning accord. Hence we know that it provisionally adopts the side of impermanence, while the meaning of the side of permanence should be provisionally concealed. Furthermore, others, coming to this point, extensively enumerate topical outlines on the eight sufferings and the four modes of birth; this is not the main intent of the text, so one should merely know it. As for 'Those without this capacity are the five hundred people': the phrase 'all children' is general, while 'thirty' specifies individually. Hence we know that the former generally covers the five destinies, whereas here it concerns the forming of affinities. The words 'without this' point back to those enumerated before; thus, speaking of the five hundred refers solely to the primary cause, while discussing the thirty specifies the contributory and revealing [causes]. Those enumerated in the text are listed because these five hundred are the locus where capacities arise. As for 'or subsumed by the Small Vehicle' and so forth: this is simply because meeting the Buddha's era or not meeting the Buddha's era differs. As for 'all saying ten': in the text, it says collectively 'either ten, twenty, or up to thirty'. The intention is that there are merely ten for each of the three vehicles. As for 'all saying that there is a nature of wisdom within': wisdom necessarily possesses all ten; compared to the eleven wisdoms of the *Large Prajñāpāramitā Sūtra*, it only lacks the wisdom of reality as it is. As for the ten wisdoms, they are: mundane wisdom, wisdom of others' minds, wisdom regarding suffering, the origin, cessation, and the path, dharma-wisdom, subsequent wisdom, wisdom of exhaustion, and wisdom of non-arising. They are explained briefly in the 'Wondrous Wisdom' section of the *Fāhuá xuányì*, and extensively clarified in the 'Wisdom Chapter' of the *Kośa*. That text explains them under six general headings: first, defiled and undefiled; second, mutually subsuming one another; third, corresponding with the three samādhis; fourth, corresponding with the faculties; fifth, clarifying the greater or lesser number of objective realms conditioned, and so forth. Such ten wisdoms are cultivated by the three vehicles of the Tripiṭaka from beginning to end; thus people of the three vehicles ride them to escape the burning house. Since this is not the primary intention here, there is no leisure to elaborate.