法華文句記 6.64

6.64

次破中云「私總別駁之」者，私破也。「駁」謂斑駁，不純之狀，亦雜也。破彼如駁，正釋如純。所言「總」者，通立菩薩有索車義，則十義皆破。「索是求請」至「名求索」者，引前三業皆有索文，有法、喻、合。法意者，三乘之人成居未足皆未善行，來至此經咸須有索。喻中三句次第以對三法。「凡居」下合中初明索意，索義兼三，及引文證具騰始末。由索故許、由許故與，許與有文何得無索？初明請中，請既彌勒居先，許豈獨酬身子？況身子普請恩霑自他，故云「願為四眾」，四眾豈獨二乘？佛許非專小眾，故但通云當為說等，許文可見。故知三周通語三乘。「法說竟身子歡喜」，即第二卷初。「譬說竟迦葉歡喜」，如〈信解〉初云「聞世尊授舍利弗記發希有心歡喜踊躍」。「宿世竟樓那歡喜」，如〈五百記〉初云「復聞宿世因緣之事心淨踊躍」。

Next, in the refutation, where it says "Privately, I refute them generally and individually," this is [Tiāntái's] personal refutation. "Bó" (refute/mottled) means variegated and mottled, a state of being impure, and also mixed. Refuting them is like the mottled; the correct interpretation is like the pure. As for what is called "generally," comprehensively establishing that bodhisattvas have the meaning of demanding the carriages refutes all ten meanings. From "Demanding means requesting" to "is called seeking and demanding," it cites the text showing that all three karmas involve demanding, possessing the dharma, the metaphor, and the synthesis. The meaning of the dharma is: the persons of the three vehicles, remaining unsatisfied, have not yet acted skillfully, and upon coming to this sūtra must all have demanding. The three lines in the metaphor successively correspond to the three dharmas. From "All who dwell…" downward, in the synthesis it first clarifies the meaning of demanding: the meaning of demanding covers all three, and by citing scriptural evidence it fully presents the beginning and the end. Because of demanding, there is permission; because of permission, there is giving. Since permission and giving have textual evidence, how could there be no demanding? First, in clarifying the request: since Maitreya was foremost in requesting, how could the permission solely answer Śāriputra? Furthermore, Śāriputra's universal request extended grace to oneself and others; hence it says, "We pray that for the fourfold assembly…" How could the fourfold assembly consist solely of the two vehicles? The Buddha's permission was not exclusive to the lesser assembly; hence he merely said comprehensively that he would preach for their sake, and so on; the text of the permission can be seen. Therefore we know that the three cycles comprehensively address the three vehicles. "When the preaching of the dharma ended, Śāriputra was overjoyed": this is at the beginning of the second fascicle. "When the preaching of the metaphor ended, Kāśyapa was overjoyed": as the beginning of the "Belief and Understanding [Chapter]" says, "Hearing the World-Honoured One bestow the prediction upon Śāriputra, they gave rise to a rare mind and danced with joy." "When [the preaching of] past lives ended, Pūrṇa was overjoyed": as the beginning of the "Prediction for the Five Hundred [Disciples Chapter]" says, "Furthermore, hearing the matters of causes and conditions in past lives, their minds were pure and danced with joy."