法華文句記 6.5

6.5

結中云「結成」者，又可為二：初一行半頌結，次一行頌成。初結中三：初三句結佛音聲，即口喜。次三句結意喜，還以聞佛用兼於身。故有歡喜疑除，所證所成感報作用。述成上三意者，見佛述身喜，聞法述口喜，悟解述意意。昔尚曾教大，何但今日得身近耶？雖復中迷，曾聞非謬，則顯今日重聞之緣，中途教小尚不為小，今還得聞信由昔教，驗今意解準昔不虛，然見佛等三通有三領。言「見佛緣」者，由昔大見，乃為今日得實之緣，實方名見故也。言「憂悔聞法緣」者，自中忘來由取於小。又聞兩酥至略說來，凡憂悔者皆由昔小故也。言「不虛」者，昔元聞大信今不虛。次引《十住》以釋無上、次引《瓔珞》以釋道者，且借別名以顯圓義。義圓名別一切皆然，他無此意不可濫用。此七無上文列兩重：初重者，前一為果、後六在因，於六因中初二六和，次二福智，次二證行，雖分三二，互相與力，是故六因並名無上，望果行因故果先因後。言六和者，初受持無上即身口意，以有三和故自利益彼，大乘六和攝諸法盡，二障秖是煩惱、所知。此之二障，若別論者，在別地前，無知唯是界外塵沙，若通上下，無知即攝內外無知及以無明，故知但是開合異耳。行無上中秖語聖梵無餘三者，天是所證，病兒果用，修二證一有斯二能，是故但二不列餘三。次重者更從果立，即以六因從果立稱，尋名委釋以出經旨。下既結云，如是種種明無上道，故道義無量隨何教成，故云今經圓無上道也。即是無上家之道名無上道，一一無上皆具諸道之無上也。

Regarding the statement in the conclusion, "concluding and fulfilling," it can also be divided into two parts: first, a verse and a half that concludes; next, one verse that fulfills. In the initial conclusion there are three parts: the first three lines conclude the Buddha's voice, which is the joy of the mouth. The next three lines conclude the joy of the mind, which also uses hearing the Buddha's [voice] as encompassing [seeing] his body. Hence there are joy and the elimination of doubts, [as well as] the functions of stimulus and response for what is realized and accomplished. In fulfilling the above three meanings: seeing the Buddha fulfills the joy of the body; hearing the Dharma fulfills the joy of the mouth; awakening and understanding fulfills the joy of the mind. In the past [the Buddha] even taught the Great [Vehicle]; why should it be only today that one draws near to his body? Although one was deluded midway, what was heard in the past was not in vain, thereby revealing the conditions for hearing it again today. The teaching of the Small [Vehicle] midway was not truly small; that one is able to hear it again now is surely due to the past teaching. Testing today's mental understanding against the past proves it is not empty. However, the three things such as seeing the Buddha generally have three apprehensions. As for the "condition of seeing the Buddha," it was due to the great seeing in the past that it became the condition for obtaining the real today, because only [seeing] the real is truly called seeing. As for the "condition of hearing the Dharma with sorrow and regret," it arose from grasping the Small after forgetting midway. Moreover, from hearing the two curds up to the brief exposition, all sorrow and regret arose because of the past Small [Vehicle]. As for "not empty," having originally heard the Great in the past, one believes today that it was not empty. Next, citing the Daśabhūmika to explain "unsurpassed" and then citing the Yingluo jing to explain the "path" is temporarily borrowing names of the separate [teaching] to reveal the meaning of the perfect [teaching]. The meaning being perfect while the names belong to the separate [teaching] applies to everything; others lack this intention and must not employ them indiscriminately. These seven unsurpassed [aspects] are listed in the text in two tiers: in the first tier, the former one is the fruit and the latter six pertain to the cause. Among the six causes, the first two are the six harmonies, the next two are merit and wisdom, and the next two are realization and practice. Although divided into three pairs of two, they mutually empower one another; therefore all six causes are named unsurpassed. Looking toward the fruit while practicing the causes, the fruit comes first and the causes follow. As for the six harmonies, the initial unsurpassed upholding refers to body, speech, and mind; because these three harmonies exist, one benefits oneself and others. The Mahāyāna six harmonies encompass all dharmas completely. The two obscurations are simply afflictive obscuration and cognitive obscuration. If these two obscurations are discussed according to the separate [teaching], prior to the grounds of the separate [teaching], nescience is solely the dust and sand [delusions] outside the triple realm. If applied universally throughout, nescience encompasses inner and outer nescience as well as fundamental ignorance; thus one knows it is merely a difference of opening and combining. In the unsurpassed practice, only the holy and Brahmā [practices] are mentioned, without the remaining three, because the divine [practice] is what is realized, and the sick-child [practice] is the function of the fruit; cultivating the two and realizing the one possesses these two capacities, which is why only two are mentioned without listing the other three. As for the second tier, they are established from the perspective of the fruit; that is, the designations of the six causes are established from the fruit, investigating the names and explaining them in detail to bring out the purport of the sūtra. Since it concludes below by saying, "Such various kinds illuminate the unsurpassed path," the meanings of the path are immeasurable, accomplished in accordance with whatever teaching; hence it says the perfect unsurpassed path of the present sūtra. That is to say, the path of the house of the unsurpassed is called the unsurpassed path; each and every unsurpassed [aspect] possesses the unsurpassedness of all paths.