法華文句記 6.60

6.60

「勸示證」者，示應居初，隨經次第先勸後示，亦應無失。證中皆與之言正當已證，亦令他證故名為與。言「前偈本略」者，譬本但云是名轉法輪等也。「廣明」至「六句」者，賢合為四、見修為二。賢所以合者，四念法同故為一，煖頂同退故為一，忍不出觀故為一，世第一無上故自為一，見修道異故各為一。廣如《俱舍．賢聖品》中，此須略明。「三十二諦」者，上下各有十六行相，上下合論故三十二，具如《俱舍》、《釋籤》略明。「與苦法忍不別」者，世第一心同此剎那即入苦忍同觀苦諦，應云四中隨觀一行，與苦忍同故總舉之。「馳走入見道十五心」者，世第一後十六剎那皆是無漏。有云：十六心仍在見道。部別不同。「便有涅槃音」者，此約初轉為言。

As for "exhorting, showing, and realizing": showing should be first, but following the sequence of the sūtra, first exhorting and then showing should also be without fault. In "realizing," the words "giving to all" precisely correspond to having already realized, and also causing others to realize, hence it is called "giving." As for "the previous gāthā root text was brief": the root metaphor only said, "This is called turning the wheel of the Dharma," and so forth. From "broadly explaining" to "six lines": the worthies are combined into four, and seeing and cultivation make two. The reason why the worthies are combined is that the four applications of mindfulness are identical in dharma, hence they are one; heat and summit both retrogress, hence they are one; acceptance does not emerge from contemplation, hence it is one; the mundane supreme dharma has nothing above it, hence it is one by itself; the paths of seeing and cultivation are different, hence each is one. This is explained extensively in the Chapter on Worthies and Nobles of the Kośa; here it must be explained briefly. As for "thirty-two truths": above and below each have sixteen aspects; combining above and below, there are thirty-two, fully explained as in the Kośa and briefly in the Shiqian. As for "not distinct from the acceptance of the dharma of suffering": the mind of the mundane supreme dharma in this same kṣaṇa enters the acceptance of suffering and together contemplates the truth of suffering; it should be said that whichever of the four aspects is contemplated, it is identical with the acceptance of suffering, hence it is raised collectively. As for "dashing and running to enter the fifteen minds of the path of seeing": the sixteen kṣaṇas after the mundane supreme dharma are all non-outflow. Some say: the sixteen minds are still within the path of seeing. The sectarian divisions differ. As for "then there is the sound of nirvāṇa": this is spoken in terms of the first turning.