法華文句記 6.49

6.49

次「上文云」下引文也。七方便人皆悉未入佛乘故也。「不能以教」等者，方便之言必用通實，若佛未開皆不能以己教通極。言「將譚」者，爾前未斥不云無機，略開方說故云將譚，約行可知。「幼稚無識」者，舊師若云人天之善為幼稚者，此乃大善未生，何名幼稚？依今為正。「戀著」等者，前明善弱故未有所識，今明惡彊遊戲被燒。「因時」者，初退大時。「果時」者，受八苦時。退大已後著愛見因，依正即是愛見果也。欲界著依、上界著正，故云禪定等。「對治之相」至「小乘也」者，今大乘誡門名對治者，不同小乘無常等也，故引《大品》四念處等皆摩訶衍，觀不淨等能所俱忘皆不可得。

Next, the passage from "The earlier text says" downward cites the text. This is because persons of the seven skillful means have none of them entered the Buddha vehicle. As for "cannot by means of their teaching," and so forth: words of skillful means must be used to communicate the real; if the Buddha has not yet opened [them], none can use their own teaching to reach the ultimate. As for "about to discuss": prior to this he had not yet rebuked them, so it was not said that they lacked capacity; because he only now briefly opens [the teaching] before speaking, it is called "about to discuss," which can be understood in terms of practice. As for "infantile and without knowledge": if earlier masters said that the good of humans and devas is "infantile," then because the great good has not yet arisen, how could it be called "infantile"? Relying on the present [interpretation] is correct. As for "fondly attached," and so forth: the preceding explained that because their good was weak, they did not yet possess knowledge; now it explains that evil is strong, and sporting about they are burned. "At the time of the cause": when they first retrogressed from the Great [Vehicle]. "At the time of the fruit": when they undergo the eight sufferings. After retrogressing from the Great [Vehicle], they become attached to the causes of craving and views; environmental and primary rewards are precisely the fruits of craving and views. In the desire realm they are attached to the environmental reward, and in the higher realms they are attached to the primary reward; hence [the text] speaks of dhyāna-contemplation, and so forth. From "The marks of counteraction" to "Hinayana": that the gate of admonition in the present Great Vehicle is called "counteraction" is not like the impermanence and so forth of the Hinayana; hence it cites the Four Applications of Mindfulness and so forth from the Pañcaviṃśatisāhasrikā as being all the Mahāyāna, where contemplating impurity and so on involves forgetting both the subject and the object, both being unattainable.