法華文句記 7.11

7.11

次「稟小」下約教釋，此欲約位以釋信解，應具列四教，但總標云「稟小大教」，小即三藏、大須指圓，且略中二，以大小教無不皆立二行二道，故先明小，次「準小」下以大望之，乃分兩字以屬二道，破疑故信、進入名解，信通二道、解唯在修，故云「修道名解」。若準此意，但應初住以為見道，初見理故；初住加功名為修道，依理修故。文中不云二住已去但云進入，即從初住必有增進，故諸聲聞聞法已後多入修道，今從聞法增進邊說，故云信解。亦如十六心名為修道，若昔密入至此灼然全成修道，從顯露說信解同時。次「文云」下且通證入位，不分信解。「近領火宅」等者，聞譬解已必解於法，豈有悟後而更迷前？是故皆須法譬雙領。「慧命」二釋者，前是因緣，次「諸慧」下約教。三一對辯從事行異，故屬因緣。「佛命轉教」屬約教者，此有二意，屬熟酥教已名約教，至熟酥時冥成別人，復名約教。亦應具對五味四教，思之可知。「三弟子」下釋疑，非全不轉多少論耳。新名具壽，具不及慧，壽豈過命。譬喻四番者，長行偈頌各有總別，亦可各有開譬合譬，二途四番各有開顯。然前釋勝則應後文二十二番。「心發」至「意也」者，準此但以聞譬信生入位，即初住去不論見修。「例身子」等者，發希有心，心領解也；即從座起，身領解也；而白佛言，口領解也。應注云云，令如向對，具如身子領偈，文無者略。

Next, the passage from "receiving the Small" onward explains [faith and understanding] in terms of the teachings. Here, wishing to explain faith and understanding in terms of stages, one ought to list the four teachings in full; however, it simply states generally: "receiving the Small and Great Teachings." The "Small" refers to the Tripiṭaka [Teaching]; the "Great" must point to the Perfect [Teaching], temporarily omitting the middle two. Since both the Small and Great Teachings without exception establish the two practices and two paths, it first clarifies the Small. Next, from "conforming to the Small" onward, looking at it from the perspective of the Great, it divides the two characters to assign them to the two paths: because doubts are broken, there is faith; because of advancement and entry, it is called understanding. Faith pervades both paths, whereas understanding pertains only to cultivation; hence it says, "the path of cultivation is called understanding." If one follows this meaning, one should take only the first abodal stage as the path of seeing, because one first sees the principle; adding effort in the first abodal stage is called the path of cultivation, because one cultivates relying on the principle. The text does not say "from the second abodal stage onward" but merely says "advancement and entry"; that is, from the first abodal stage there is necessarily progress. Thus, after hearing the Dharma, the voice-hearers mostly enter the path of cultivation. Now, speaking in terms of their progress from hearing the Dharma, it is called "faith and understanding." It is also like the sixteen mental moments being called the path of cultivation; if formerly they had entered secretly, by this point it has clearly become entirely the path of cultivation. Speaking from the perspective of being revealed, faith and understanding are simultaneous. Next, from "the text says" onward, it temporarily proves entry into the stages generally, without distinguishing faith from understanding. Regarding "recently receiving [the parable of] the burning house" and so forth: having understood upon hearing the parable, one must also understand the Dharma. How could there be delusion about what came before after having attained awakening? Therefore, one must receive and understand both the Dharma and the parable together. Regarding the two explanations of "Āyushmat" (Wise Life): the former is by cause and conditions; next, from "all kinds of wisdom" onward, it is in terms of the teachings. Contrasting the three and the one to distinguish them follows differences in practical deeds, and therefore pertains to cause and conditions. "The Buddha commanding them to turn the teachings" pertaining to the explanation in terms of the teachings has two meanings: pertaining to the semi-curd teaching is already called [an explanation] in terms of the teachings; by the time of the semi-curd, secretly becoming a person of the Distinct [Teaching] is also called [an explanation] in terms of the teachings. One should also contrast them fully with the five flavors and the four teachings, which can be known through reflection. From "the three disciples" onward resolves doubts: it is not that they did not transform at all, but rather a discussion of degree. The new translation uses "possessing life" (āyuṣmat); but "possessing" does not equal "wisdom," and how could "life span" surpass "life"? Regarding the four turns of the parable: the prose and the verses each have general and specific [parts]; or they may each have the opening of the parable and the joining of the parable. Both approaches of four turns each have opening and revealing. However, the former explanation is superior, as it corresponds to the twenty-two turns in the subsequent text. From "the mind gives rise" to "meaning": according to this, merely through hearing the parable, faith arises and one enters the stages; that is, from the first abodal stage onward, without discussing seeing and cultivation. Regarding "following the example of Śāriputra" and so forth: giving rise to a mind of rare wonder is understanding in mind; rising immediately from one's seat is understanding in body; and addressing the Buddha is understanding in speech. One should note "and so forth" so as to match them as before, fully as in Śāriputra's receiving the verses; what is absent in the text is an abbreviation.