法華文句記 7.105

7.105

「其中多少」至「廣略相」者，第二十一〈方便品〉云「須菩提白佛：如佛所說若廣若略，諸菩薩云何求耶？佛言：如是！如是！若菩薩摩訶薩學是廣攝般若，則知一切法廣略相。」又說般若時前後二周，即廣略相。「又二乘」下重釋意者，密示知同，故云「體意」。言「體法空」者，實理無二，此有三者，初一正是般若中意，次一據理者，於般若時密明不二，而二乘不知，謂在般若意通法華。第三就今意者，於佛即是付財，二乘自謂加說，故《般若》中云「豈聲聞人敢有所說？有所說者皆是佛力。」由機未轉且言被加。「宜加用心」等者，述佛元意不出此二，顯在菩薩、密被二乘，然領上四時皆具二意：一述佛化意，二已納密機，是則我身領佛二義，是故名「領」。若至法華佛意亦盡，機顯非密。

Regarding "the amount within it" to "characteristics of broad and brief": the twenty-first chapter, the 〈Skillful Means Chapter〉, says: "Subhūti said to the Buddha: 'As the Buddha has spoken, whether broad or brief, how should bodhisattvas seek it?' The Buddha said: 'So it is! So it is! If a bodhisattva-mahāsattva trains in this broadly encompassing prajñā, they will know the broad and brief characteristics of all dharmas.'" Furthermore, when preaching Prajñā, the two cycles, before and after, are precisely the broad and brief characteristics. Next, from "Again, the two vehicles" down explains the intent again: it secretly indicates knowing the identity, hence it says "comprehending the intent." Regarding "comprehending the emptiness of dharmas": the true principle is non-dual; this has three aspects: the first is precisely the intent within Prajñā; the second is based on principle, which secretly clarifies non-duality during the Prajñā period, yet the two vehicles did not know it, thinking that within Prajñā its intent connected to the *Lotus Sūtra*. The third is in terms of the present intent: for the Buddha, it is precisely bequeathing the wealth, whereas the two vehicles considered themselves empowered to preach; hence in the *Prajñā* it says, "How could a śrāvaka dare to preach anything? Whatever is preached is entirely the Buddha's power." Because their capacities had not yet transformed, it was provisionally said to be empowered. Regarding "ought to apply one's mind further" and so forth: it describes how the Buddha's original intent does not go beyond these two: manifest for the bodhisattvas, and secret for the two vehicles. Yet acknowledging the above four periods possesses both intents: first, it describes the Buddha's intent to transform; second, it has already accepted the secret capacity. Thus my own person acknowledges both meanings of the Buddha; therefore it is called "acknowledgment." When arriving at the *Lotus Sūtra*, the Buddha's intent is also fully exhausted, and the capacities are manifest, not secret.