法華文句記 6.62

6.62

「上法說中先明」等者，上釋迦章頌顯實中有六行偈，先約四一即是消文，次約索車即是譬本，謂初兩行從我見佛子等，即是聞前諸方便教三菩薩也。次我即作是念下二行一句，明障除佛喜。言今我喜無畏者，即障除故喜。「今先明免難後明索車」者，前後既殊，光宅直將大機以對免難，所以破之。此明經文前後不同，非謂障除有前後也。以諸聲聞皆濁先除大機今發。「若具足」等者，由法譬文免難與機前後迴互，承此不同釋出四句，先釋兩句、餘兩指上。今兩句者，以前兩句但經文互，互義不成，欲令成互，對華嚴等名同義異。初句雖引四大聲聞，通指羅漢、義及三周。次句所引凡夫，理通初後。於次句中義兼華嚴、法華教者，異前初句。餘之兩句云如上者，指上頌釋迦章，偈中四一消文末四句料簡中，初二二句與此大同，仍有少別是故更釋。彼初句云在三藏時，未云大品末等。次句但云法華中諸凡夫，不云華嚴中人。其言雖闕大旨是同。言「餘二如上」者，即第三第四句也。彼云障即除機即發，如無量義中得小果者即座聞大。障未除機未發，如五千起去，唯第四句非法華中人。「若大機」下更重示向經文迴互。「若大機」等者，如向引〈方便品〉文，但彼品文文有前後，非謂彼品先大機發後障除也。「若先障除」者，如向引云今譬中已下文是。

As for "Above in the explanation of the Dharma, first explaining," and so forth: above, in the chapter of Śākyamuni's verse revealing the real, there are six lines of verse. First, treating the four unities is precisely unpacking the text; next, treating the seeking of the carts is precisely the root metaphor, meaning that the first two lines, from "I see the Buddha's sons," and so forth, are precisely the three bodhisattvas who heard the earlier various skillful teachings. Next, the two lines and one phrase from "I then had this thought" downward explain that obstacles are removed and the Buddha rejoices. Saying "Now I rejoice and am without fear" means rejoicing because obstacles are removed. As for "now first explaining escaping difficulty and later explaining seeking the carts": since the preceding and following differ, Guāngzhái directly used the great capacity to correspond to escaping difficulty, which is why he is refuted. This clarifies that the sūtra text's sequence differs, not that the removal of obstacles has a sequence. For all the śrāvakas, the defilements are removed first and the great capacity is aroused now. As for "if complete," and so forth: because the texts of dharma and metaphor alternate between escaping difficulty and capacity, based on this difference four propositions are explained; first two propositions are explained, and the remaining two refer to the above. As for the present two propositions: because the previous two propositions only showed the sūtra texts alternating, and the reciprocal meaning was not established, wishing to establish the reciprocity, they are paired against the Avataṃsaka and so forth, identical in name but different in meaning. Although the first proposition cites the four great śrāvakas, it broadly refers to arhats, its meaning extending to the three cycles. The ordinary persons cited in the next proposition in principle apply to the beginning and the end. In the next proposition, the meaning兼incorporates the teachings of the Avataṃsaka and the Lotus, differing from the earlier first proposition. That the remaining two propositions are said to be "as above" refers back to the verse chapter on Śākyamuni; in the four-proposition analysis at the end of unpacking the four unities in the verse, the first two propositions are largely identical to this, yet having slight differences, they are explained again. That earlier first proposition said "while in the Tripiṭaka," not yet saying "at the end of the Pañcaviṃśatisāhasrikā," and so forth. The second proposition only said "the ordinary persons in the Lotus," not mentioning persons in the Avataṃsaka. Though the words are lacking, the general purport is identical. As for "the remaining two are as above": these are the third and fourth propositions. There it said that obstacles are immediately removed and the capacity immediately aroused, like those who attained the small fruit in the Anantanirdeśa-sūtra hearing the Great [Vehicle] right in their seats; obstacles are not removed and the capacity is not aroused, like the five thousand who rose and left; only the fourth proposition is not persons in the Lotus. From "If the great capacity" downward further shows again the mutual alternation in the sūtra text. As for "If the great capacity," and so forth: as cited just now from the text of the "Skillful Means" chapter, it is only that the text in that chapter has a sequence, not that in that chapter the great capacity is aroused first and obstacles removed later. As for "If obstacles are removed first": it is as cited just now, being the text from "now in the metaphor" downward.