法華文句記 6.54

6.54

「既著」下大之所治，宜應用大以捨惡故。「若久」等者，久住見思大小俱失。「不驚」至「如上」者，如上釋不覺等文，廣約凡夫及三世是也。「背明」等者，東西譬苦集也，若明見苦集東西向明。以不知苦故而起於集，如日東而西走；不識集故而招於苦，如日西而東馳。馳走義一，故經云戲。死如往、生如還，還已復往，生死不絕，無彼變易二土之壽，如速疾也。又從苦起集如往、從集受苦如還，一苦一集一生一死，是故名為「馳走還往」。「雖用大擬」等者，聞而不受視父而已。如雖見父怖畏逃走，失聞見利故云而已。「已」者息也。又機扣於應，故名為視，機生不受故云而已。「大乘」下至「父命斷」者，並以大乘為父子命者，雖大救未得種不可亡，所以雖欲小化，為存大命不廢化功。「前云切己」者，初退大時適起五濁，如初逼身大善容在，若久不出流轉五濁，名必為所焚，即大小俱失。此語起小應時，故云若不時出，大乘善根理實無斷，意令速出以必死逼之。若久不出義同於死，故云死義。「上文於所燒」至「若不時出」等問意者，得出與俱焚內外義別，二文相反其義如何？次「前得出」下答意者，法應不同，二義各別，從文從理二意不同。若準前文，文既寄小，還從小教所燒門出，則還且約五分法身。若義兼於理則法通二種，若法應相對，理須常住法身已出，今論應身物機受化，則機應俱濟故云時出。不受化則機息應謝，灰斷入滅義當俱焚，焚故義當子父命斷，以此擬宜而催逼之。

From "having become attached" downward is that which the Great [Vehicle] counteracts; one ought to use the Great [Vehicle] in order to relinquish evil. As for "if for a long time," and so forth: dwelling for a long time in views and thoughts, both the great and the small are lost. From "not startled" to "as above": as in the explanation above of the text on "not being aware" and so forth, which broadly concerns ordinary persons and the three periods of time. As for "turning their backs on the light," and so forth: east and west are metaphors for suffering and the origin; if one clearly saw suffering and the origin, east and west would face toward the light. Because they do not know suffering, they give rise to the origin, like the sun being in the east while they run to the west; because they do not recognize the origin, they bring on suffering, like the sun being in the west while they dash to the east. The meaning of dashing and running is one, hence the sūtra speaks of sporting. Dying is like going, being born is like returning; having returned, they go again, birth and death never ending, lacking the life span of those two lands of inconceivable transformation, just as it is swift. Moreover, from suffering giving rise to the origin is like going, and from the origin receiving suffering is like returning; one suffering and one origin, one birth and one death—therefore it is called "dashing, running, returning, and going." As for "although applying the Great [Vehicle] in assessment," and so forth: they hear but do not accept, only looking at the father. It is like seeing the father yet fleeing in terror; losing the benefit of hearing and seeing, it therefore says "only." "Only" means to cease. Moreover, capacity knocks at response, hence it is called "looking"; capacity having arisen, they do not accept, hence it says "only." From "Great Vehicle" downward to "the father's life is severed": both taking the Great Vehicle as the life of the father and sons means that although the great salvation has not yet been attained, the seed must not perish; therefore, although he wishes to use the small transformation, it is to preserve the great life without discarding the efficacy of transformation. As for "earlier it was said to press upon oneself": when first retrogressing from the Great [Vehicle], the five defilements have just arisen; like first pressing upon the body, the great good can still remain. If they do not come out for a long time and wander in the five defilements, it is called "inevitably being burned by it," which means both the great and the small are lost. This refers to the arising of the small response in due time; hence it says that if they do not come out in time—the roots of goodness of the Great Vehicle in principle are never truly severed—the intention is to cause them to come out quickly, pressing upon them with certain death. If they do not come out for a long time, the meaning is identical to death; hence it speaks of the meaning of death. As for the intention of the question from "The earlier text on that which was burned" to "if they do not come out in time," and so forth: gaining escape and burning together have different meanings internally and externally; the two passages are contradictory, so what is their meaning? Next, as for the intention of the answer from "Earlier, gaining escape" downward: the dharmas and the responses are not the same, and the two meanings are distinct; following the text and following the principle, the two intentions are different. If based on the earlier text: since the text relies on the small, they come out again through the gate burned by the small teaching, so this temporarily concerns the fivefold dharmakāya. If the meaning also incorporates the principle, then the dharma communicates through both kinds. If the dharma and the response are paired against each other: in principle, the permanently abiding dharmakāya has already come out; now discussing the response body and the beings' capacity receiving transformation, then both capacity and response are rescued together, hence it says "come out in time." If they do not accept transformation, then the capacity ceases and the response departs; reducing to ashes and severing into extinction in meaning corresponds to burning together; being burned, in meaning it corresponds to the life of the sons and father being severed; using this assessment, he urges and presses them.