法華文句記 7.109

7.109

「某城」者，王本亦秖云居一城。「遁」義通逃隱，今「逃」即是隱。「今我」至「一切所有」者，所付般若有共不共，不出因果，因為萬行、果為萬德，行即諦緣十八空等，德謂十力四無所畏不共法等，具如廣乘無非衍也。此我之德既云子有，當知汝等並有如來因果之藏，故加說之即是領口。又般若中數見放光，覩難思身即令領身，般若方便即是領意，故知知之與見並是所有，所以《法華》但總說云「佛之知見」。「而今忽聞」等者，以他準己，既法譬俱解，必知定同身子得記。嘉祥至此更却結前都為五雙十隻，一從旁人指華嚴為頓，從水灑去至法華為漸，即漸頓一雙。今問適作三種法輪，今但判為二教，則自言相反歸頓不成，如何以捨方便唯佛乘會萬善顯久本之教而為漸耶？二從灑面去為世間，從除糞去至法華為出世，世出世一雙。今謂諸子不稟人天之乘，故知人天非漸教始。若以除糞去為出世者，未審鹿苑之後說戒善耶？況將十二年首訖至法華，同立出世之言，安顯法華之別？三就出世中大小一雙。未審方等般若有小乘不？三味之大同為一判，如何能顯妙法之能。四就大中自他一雙，即指付財為化他，領業為自行。未審諸部般若有自行不？聲聞在昔謂為菩薩，佛化元意正付令知，況領業之時本在自利，自爾已後未改小途。五從二使來是密、領業是顯，顯密一雙。若微密為密，則法華為密；若以顯密為密，今此聲聞自鹿苑來，皆稟顯教何名為密？爾前得記乃名為密，至此方索驗非爾前，況三種與五雙理自相反（云云）。若以五雙同在法華，如向所破，若從廣之狹，以最後一雙為法華者，全不云開還同昔大，致令後學對數而已，不求教旨用教何耶？

Regarding "a certain city": the king's original text also merely said "residing in a city." The meaning of dun (to flee) encompasses both running away and concealing oneself; here "fleeing" means concealing. From "now my..." to "all possessions": the prajñā entrusted includes both the shared and the distinct, not going beyond causes and effects: the causes are the myriad practices, and the effects are the myriad virtues. The practices are the [Four] Truths, conditions, the eighteen forms of emptiness, and so forth; the virtues refer to the ten powers, the four fearlessnesses, the unshared dharmas, and so forth; as fully set forth in the Great Vehicle, there are none that are not the Mahāyāna. Since these virtues of mine are said to belong to the son, you should know that you all possess the tathāgatagarbha of causes and effects; hence, expounding them through empowerment is the assimilation of speech. Furthermore, in the Prajñā [sūtras], frequently seeing the emission of light and beholding the inconceivable body caused the assimilation of the body; the skillful means of Prajñā is the assimilation of the mind. Thus we know that knowing and seeing are both what is possessed; this is why the Lotus simply states comprehensively, "the knowledge and vision of the buddhas." Regarding "and now suddenly hearing..." and so forth: measuring oneself against another, since both the Dharma and the parable have been understood, one definitely knows that one will receive prediction just like Śāriputra. At this point, Jiaxiang further looks back and summarizes what came before into five pairs and ten items. First, from the bystander pointing to the Avataṃsaka as sudden, and from sprinkling with water up to the Lotus as gradual, is the gradual-sudden pair. We now ask: having just established the three kinds of wheels of Dharma, now to judge them merely as two teachings contradicts your own words, and your subsumption into the sudden fails. How can the teaching that discards skillful means, unifies the myriad good practices solely into the Buddha Vehicle, and reveals the remote origin, be considered gradual? Second, from sprinkling the face onward is mundane, and from cleaning dung up to the Lotus is supramundane, forming the mundane-supramundane pair. We now say: the sons did not receive the vehicle of humans and devas; thus we know that humans and devas are not the beginning of the gradual teaching. If cleaning dung onward is taken as supramundane, may I ask whether morality and goodness were taught after the Deer Park? What is more, taking the start of the twelve years up to the Lotus and designating them together as supramundane—how does that manifest the distinctiveness of the Lotus? Third, within the supramundane, there is the Mahāyāna-Hīnayāna pair. May I ask whether the Vaipulya and Prajñā contain the Hīnayāna or not? Lumping together the great of the three flavors into a single judgment—how can this manifest the power of the Wondrous Dharma? Fourth, within the Mahāyāna, there is the self-other pair, pointing to entrusting the wealth as transforming others and assimilating the enterprise as one's own practice. May I ask whether the various collections of Prajñā include one's own practice or not? In the past, the voice-hearers took it to be for bodhisattvas; the Buddha's original intent in transforming was precisely to entrust it to make them aware; furthermore, the time of assimilating the enterprise originally lay in self-benefit, and from then on they had not yet changed their lesser path. Fifth, from the two messengers onward is esoteric, and assimilating the enterprise is exoteric, forming the exoteric-esoteric pair. If subtle and hidden is taken as esoteric, then the Lotus is esoteric; if taking exoteric and esoteric as esoteric, now these voice-hearers, since the Deer Park onward, have all received the exoteric teaching—how can it be called esoteric? Receiving prediction prior to this would be called esoteric; only arriving here do they seek verification, which is not prior to this. Furthermore, the three kinds and the five pairs are inherently contradictory in principle (and so forth). If the five pairs are all placed in the Lotus, they are refuted as above. If, proceeding from the broad to the narrow, the final pair is taken as the Lotus, it completely fails to speak of "opening" and reduces it back to the past Mahāyāna, causing later students merely to match numbers without seeking the doctrinal purport; of what use is the teaching?