法華文句記 6.96

6.96

「一等子」下標兩章門。言「子等故則心等」者，先明子等者，無非子故故心必等，其心若等其子必等，心即心性故佛性等，由皆是子故心無偏，財法復多是故心等。「車等」者，初明等意所賜不二，是故云等。但點所習無非妙乘，秖緣性同賜義則等。「而言」下却以子等釋車等疑，既云車等何以各賜？昔習不同諸位不一，至此所說無非一乘。何以故？若一人不遍不名子等。且云本習應遍諸法，一物不與不名賜等，所謂色心逆順依正行理因果自他解惑小大慧福，故知等賜秖是開彼三乘六道無非一如，故一一如無不遍攝遍具遍入，一切眾生誰無四方道場之分，誰不理有大車具度，待時待緣是故爾耳，故至今日方云各賜。言「橫周」等者，法界三諦並非橫豎，雖無橫豎法界從遍言橫則便，三諦名異言豎則便，不二互顯思之可見。言「四辯」者，謂法、義、辭、說，七辯大同。法謂一切法之名字分別無滯，分別三乘不壞法性。義謂諸法之義了了通達，知一切義皆入實相。辭即言說名字莊嚴，隨其所應能令得解，一切眾生殊方異類，多少廣狹諸道男女，三世九世諸教諸門聞者悉解。樂說謂能於一字說一切字，於一語中說一切語，於一法中說一切法，隨所說者無不真實，十二八萬隨根所樂而為說之。「四無量」者，四諦為境，二苦二樂故也。本是不思議之梵行也，故《大經》云：「慈若有無非有非無如是之慈，名如來慈」，故三諦慈攝四遍也。四弘四攝並依境判，方異餘經。「四弘」具如《止觀》第一第五。此之四弘即是前來四無量也。「四攝」略如《止觀》第七記。神通七覺並以無緣而為所依，如《止觀》第七無作道諦中明。「綩」繡衣也。「綖」者天子覆冠衣，前後垂者是也。非此中意，此應作「筵」即鋪席也。「觀練熏修」如《法界次第》具出名相。「止觀禪境」《玄》文定聖行中皆為實相故修，至果禪中勝用無盡。丹枕云「支昂」者，即車外枕，車住須支支之恐昂，故云支昂。「支」持也。「昂」舉也。「譬動靜相即」者，車行枕閑、車息枕用，用時常靜、閑時常動，實體與用亦復如是。自因之果法性無動，所以如風不移寂然而到，萬行無作眾智莫觀，此則三德俱不二也。以三即一故使爾耳。「車內枕」者，智首行身三珠如枕，所息得理法理而然。「赤光」等者，無他法間名無分別，以光譬智故云智光。朱正紫間，故以赤表無雜之光。南山註經音云：「西方無木枕，皆以赤皮內著綿毛，用倚臥也。」赤而且光。白牛為三，先明功能，次「白是」下辯體德，三「又四念」下論行相。初文者，修得般若能導假中，三教諦緣無不至極，故云「到」也。此名通有須體簡之。次體德中云「白為色本」，本體無垢故云本淨，修稱於性故云「相應」。「體具」等者，顯圓智也，惑體本淨約性論修名為「不染」，此即內充而外潔也。「又四念」下即是約境以釋行相，念即是智、處即是境，四觀觀處處觀一合，如全白是身，即此觀境善滿惡盡，可譬正勤。由此成故，復令欲念思惟一心成無記通，化化不絕任運常然，去住自在故云「稱意」，餘法例如道品說之。

From 'First, children being equal' downward, the two headings are marked out. Regarding 'Because the children are equal, the mind is equal': first explaining that the children are equal means that none is not a child, so the mind is necessarily equal; if the mind is equal, the children are necessarily equal; the mind is precisely the mind-nature, and therefore the buddha-nature is equal; because all are children, the mind has no bias; the wealth and dharmas are also abundant, and therefore the mind is equal. Regarding 'The carriages are equal': first, explaining the intention of equality means that what is bestowed is non-dual, and therefore it is called equal. Simply pointing out what was practiced, nothing is not the wondrous vehicle; precisely because their nature is identical, the meaning of bestowing is equal. From 'Yet saying' downward, the equality of children is used in turn to resolve doubts about the equality of carriages: since it is said that the carriages are equal, why are they bestowed individually? Past practices differed and the various stages were not one, yet what is spoken at this point is nothing other than the One Vehicle. Why is this? If it does not pervade a single person, it is not called equality of children. Moreover, original practice should pervade all dharmas; if a single thing is not given, it is not called equality of bestowal: namely, matter and mind, adverse and favourable, environmental and primary reward, practice and principle, cause and fruit, self and other, understanding and delusion, small and great, wisdom and merit. Hence we know that equal bestowal is simply opening those three vehicles and six paths as nothing other than the one suchness; therefore, each and every suchness never fails to pervade, gather, possess, and enter [all things]; among all sentient beings, who lacks a share in the bodhimaṇḍa of the four directions? Who does not inherently possess in principle the great carriage replete with perfections? It is merely awaiting the time and conditions; therefore, only today is it said to be bestowed individually. Regarding 'Horizontally pervading' and so forth: the three truths of the dharmadhātu are neither horizontal nor vertical; although they lack horizontal and vertical, for the dharmadhātu, speaking of horizontal from the standpoint of pervasiveness is convenient, and for the three truths, speaking of vertical from the standpoint of their distinct names is convenient; their non-duality mutually reveals [them], which can be seen upon reflection. Regarding the 'four eloquence[s]': they are dharma, meaning, phrasing, and discourse; the seven eloquences are largely identical. 'Dharma' means discriminating the names of all dharmas without obstruction, discriminating the three vehicles without destroying the dharma-nature. 'Meaning' means clearly and completely penetrating the meanings of all dharmas, knowing that all meanings enter the true character. 'Phrasing' is the adornment of words and names, enabling understanding according to what is appropriate; sentient beings of all different lands and species, manifold or few, broad or narrow, male and female in all realms, throughout the three times and nine times, hearing all teachings and doors, all understand. 'Delight in discourse' means being able to expound all words within a single word, to expound all expressions within a single expression, to expound all dharmas within a single dharma; whatever is spoken is completely true, expounding the twelve [divisions] and eighty-four thousand according to what their capacities delight in. Regarding the 'four immeasurables': they take the four truths as their object, on account of two sufferings and two pleasures. Originally they are the inconceivable brahma-conduct; therefore, the *Great Sūtra* says: 'Benevolence like this—neither existent, nor non-existent, nor non-existent-and-non-non-existent—is called the benevolence of the Tathāgata'; hence the benevolence of the three truths pervades the four [truths]. The four universal vows and four means of embracing are both determined according to the object, and only then differ from other sūtras. The 'four universal vows' are fully described in *Śamatha-Vipaśyanā*, fascicles one and five. These four universal vows are precisely the aforementioned four immeasurables. The 'four means of embracing' are briefly described in the *Notes on Śamatha-Vipaśyanā*, fascicle seven. The spiritual penetrations and seven factors of awakening all take the unconditioned as their basis, as explained in *Śamatha-Vipaśyanā*, fascicle seven, under the uncreated truth of the path. *Wan* is embroidered clothing. *Yan* is the cloth covering the emperor's crown, hanging down in front and back. This is not the meaning here; here it should be *yan*, namely mats laid out. 'Contemplation, smelting, perfuming, and cultivation' have their terms and characteristics fully set forth in the *Order of the Dharmadhātu*. 'Śamatha-vipaśyanā and dhyāna-objects': in the *Profound Meaning*, under the holy practice of meditation, they are all cultivated for the sake of the true character; reaching the fruit, their supreme functions in dhyāna are inexhaustible. The cinnabar cushion being called 'supporting and rising': this refers to the cushion outside the carriage; when the carriage stops, it must be supported, and supporting it, there is fear it will rise up; hence it is called 'supporting and rising'. 'Supporting' means propping up. 'Rising' means lifting. Regarding 'Paralleling the mutual identity of movement and stillness': when the carriage moves, the cushion is at rest; when the carriage stops, the cushion is in use; when in use, it is constantly still; when at rest, it is constantly active; the real essence and function are also like this. From cause to fruit, the dharma-nature does not move; therefore, like the wind it does not shift, but arrives quiescently; the myriad practices are uncreated, and all cognitions cannot observe it; this means the three virtues are all non-dual. Because the three are precisely the one, it is made so. Regarding 'The cushion inside the carriage': wisdom is the head, practice is the body, and the three jewels are like a cushion; that upon which they rest accords with principle, and the dharma-principle is naturally so. Regarding 'Red radiance' and so forth: being uninterrupted by other dharmas is called non-discrimination; using radiance as a metaphor for wisdom, it is called the light of wisdom. Vermilion is the correct [colour] while purple is intermediate; hence red represents the unmixed light. The Master of Nánshān notes in his *Pronunciation and Meaning of the Sūtras*: 'In the Western regions there are no wooden pillows; they always use red leather stuffed with cotton and wool to lean and lie on.' It is red and also radiant. The white bull is threefold: first, explaining its capability; next, from 'White is' downward, discerning the virtues of its essence; third, from 'Moreover the four applications of mindfulness' downward, discussing its practice characteristics. In the first passage: prajñā attained through cultivation can guide the provisional and the middle; the truths and conditions of the three teachings all reach the ultimate, hence it is said to 'arrive'. This name is shared, so its essence must be distinguished. Next, within the virtues of its essence, it says: 'White is the root of colour'; its original essence is without defilement, hence it is called 'originally pure'; cultivation corresponds to the nature, hence it is called 'harmonious'. Regarding 'The essence possesses' and so forth: this reveals perfect wisdom; the essence of affliction is originally pure, and speaking of cultivation in terms of nature, it is called 'undefiled'; this is being inwardly replete and outwardly clean. From 'Moreover the four applications of mindfulness' downward: this explains the practice characteristics according to the object; mindfulness is wisdom, and the base is the object; the four contemplations contemplate the base, and base and contemplation are unified into one, just as all-white is the body; this contemplated object has good fulfilled and evil exhausted, which can be likened to right exertion. Because this is perfected, it further causes desire, mindfulness, reflection, and one-pointedness of mind to become the indeterminate spiritual penetration; transformations continue unbroken and are spontaneously ever so; coming and going freely, it is called 'according to one's wish'; the remaining dharmas are explained in like manner for the factors of the path.