法華文句記 7.114

7.114

「上開譬有四相失」等者，此四標文，文似四章但成三段。「乃略追誘」下釋具有。「造立舍宅」者，有餘之土非寂光自然，現勝應身非法身本有，於彼更運依空慈悲，故云「造立」。《經》云「頓止一城」者，「頓」謂頓乏，示迹之相義同於之。又「頓止」即不行也，秖於此中求覓子機。「超頌第四憂念」等者，但頌子背父去，即失子之苦而無得子之樂，失苦得樂俱在父懷，是故失時已懷於樂，必知後時還來故也。遠鑑機緣未若於佛。《經》云「夙夜」者，有人云：自行為夜、利他為夙。此不應爾，「夙」早也，謂晨起；「夜」暮也，謂黃昏。夙即化初、夜即化末，大化始末準說可知。若丈六佛常說無常，化欲終時節節唱滅，若言自行為夜，不可自行亦云死時將至。「有無善上」等者，雖復時緣無所得善未能斷結，故此體上仍有見思。「法身是師是王」等者，此文合在次文畏避段中，若準上文秖應法身如王，加著「師」者重加一譬耳。「報應是長者」者，秖應云報如王等，兼語應身者，報是勝應故也。以長者如王王等，故便言之。「私謂以廣顯略」等者，如《華嚴》中廣明身相國土行願，本欲以此廣佛知見顯實相體，故云「以廣顯略」。「授決」者，《華嚴》前文無授記語，〈入法界品〉旁論授記，亦得名為授記故也。「弘誓及行」者，彼最委悉。又「誓為券」者，誓許利他有如券約，隨修隨償如疏隨還，訖至菩提償之方畢。又《華嚴》中菩薩行願多明事數，名算計也。

Regarding 'Above, opening the parable had four instances of losing each other', and so forth: these four headings seem in text like four sections, but only form three divisions. Below 'Then briefly pursued and induced', it explains that they are fully possessed. As for 'Building dwellings': a land of remainder is not the spontaneity of Quiescent Light; manifesting a superior nirmāṇakāya is not inherently possessed by the dharmakāya. There he further mobilizes compassion based on emptiness; hence it says 'building'. The sūtra says: 'Suddenly stopped in a single city.' 'Suddenly' denotes sudden depletion; the appearance of manifesting traces is synonymous with this. Moreover, 'suddenly stopped' means not traveling further, seeking the capacity of the son right within this. Regarding 'Leaping over to verse the fourth, anxious remembrance', and so forth: it only verses the son turning his back on the father and leaving; that is, the suffering of losing the son without the joy of gaining the son. The suffering of loss and the joy of gain both reside in the father's bosom; therefore, at the time of loss, he already harbors joy, knowing for certain that at a later time [the son] will return. Discerning capacities and conditions from afar is incomparable in the Buddha. The sūtra says 'morning and night': some say that personal practice is night, while benefiting others is morning. This should not be so. 'Morning' is early, meaning rising at dawn; 'night' is dusk, meaning twilight. Morning is the beginning of conversion, and night is the end of conversion; the beginning and end of the great conversion can be known by reference to what has been expounded. If the sixteen-foot Buddha constantly expounds impermanence, as conversion is about to end, he repeatedly proclaims extinction; if one were to say that personal practice is night, one could not say that in personal practice the time of death is also approaching. Regarding 'Having and lacking above the wholesome', and so forth: although through temporal conditions he had attained the wholesome of non-attainment, he was not yet able to sever the fetters; thus on this essence there still remained views and thoughts. Regarding 'The dharmakāya is the teacher and the king', and so forth: this text belongs in the subsequent passage on the section of fear and avoidance. According to the text above, only the dharmakāya is like a king; adding 'teacher' merely adds another parable. Regarding 'The reward [body] and response [body] are the elder': one should only say that the reward [body] is like the king, and so on; speaking conjointly of the response body is because the reward [body] is a superior response [body]. Because the elder is like a king, equal to a king, it is thus stated. Regarding 'Personally I consider that using the broad to reveal the brief', and so forth: as in the Avataṃsaka Sūtra, which broadly illuminates bodily marks, lands, practices, and vows, the original intent was to use this to broaden the buddha's knowledge and vision and reveal the substance of true character; hence it says 'using the broad to reveal the brief'. As for 'conferring prediction': the preceding text of the Avataṃsaka Sūtra has no words of conferring prediction; prediction is discussed indirectly in the 'Chapter on Entering the Dharma Realm', which can also be called conferring prediction. As for 'vast vows and practices': that [sūtra] is the most detailed. Moreover, 'the vow serves as a bond': vowing to benefit others is like a bond or contract; as one cultivates, one pays it off, like paying off a deed, and only upon reaching bodhi is the repayment finished. Moreover, in the Avataṃsaka Sūtra, the bodhisattva's practices and vows mostly illuminate lists of items, which is called reckoning.