法華文句記 7.115

7.115

「上旁人追文有三」者，初喚為勸門二義，次喚為誡門二義，次「是人」下第三二行頌無機，即放捨。無機者，重牒二門無機，以無機故方乃息化，故云釋放捨也。「初三行頌顧作」至「教作譬」者，「顧作」即上齊教，「教作」即上探領，齊教文意自道樹來，以取小機義為顧作，探領文意法身地時無時不愍，何嘗不教豈待顧耶？故云教作。「油塗足」等者，有人云：外國下濕，使作之人足多龜坼，故以油塗。此語甚鄙，於今經中坼譬河等，何油塗之？「上受命有四今但頌三」者，初如文，第三是第四大機將動也。但闕第二而無希取。「初二十年」等者，上文具引此中二十年，已辯異竟。今言轉教者，前云住二乘位中轉教，今以別惑見思名二十也。合譬中「佛亦如是合相失」者，上相失有四，知我樂小合父子相見。上相見文有二，先子見父又四，父見子亦四。今復應知若單以佛亦如是一句合父子相失，意仍未顯。次知我樂小一句合父子相見，意亦未顯。何者？上句借下句成，知樂小故義當相失；次下句借上句成，佛知樂小故得相見。樂小由退大所以相失，退大由樂小所以相見，故二句相成攝八句也。知樂小句義當便識。「未曾」至「其意」者，秖一追喚即具二義，故云「總」也。上文譬中齊教、探領各有四段，擬宜有機、歡車、適願。既但說於成就無漏，小乘教中無漏之言通於諸果，言成就者唯在後位，故亦總攝二四文也。上合有二：相信、委業，今不合體信者，驗知相信為旁、委業為正。言「委業」者，委即是命。「今初一行長頌受命領知上頌所無」者，上頌譬中全無命知，但有受命中三耳。

Regarding 'Above, the passage on another person pursuing has three [parts]': the first calling has the two meanings of the approach of encouragement; the next calling has the two meanings of the approach of admonition; next, below 'this person', the third, two lines of verse, verses having no capacity—that is, relinquishing. Having no capacity: this restates that both approaches lack capacity; because they lack capacity, he only then ceased conversion; hence it says it explains relinquishing. From 'The first three lines of verse verse hiring for work' down to 'the parable of teaching him what to do': 'hiring for work' is the matching the teaching above; 'teaching him what to do' is the anticipating understanding above. The intent of the passage on matching the teaching: from the Bodhi tree onward, taking the Hinayāna capacity is defined as hiring for work. The intent of the passage on anticipating understanding: in the stage of the dharmakāya, at no time is he not compassionate; when has he ever not taught, so why wait for hiring? Hence it says 'teaching him what to do'. Regarding 'Anointing the feet with oil', and so forth: some say that foreign lands are low and damp, and the feet of those sent to work mostly crack, so they anoint them with oil. This statement is very crude. In the present sūtra, cracking is a parable for rivers and the like; what oil would anoint them? Regarding 'Above, receiving the command had four; here it verses only three': the first is as in the text; the third is the fourth, the great capacity being about to stir. It only lacks the second, having no seeking or grasping. Regarding 'The initial twenty years', and so forth: the text above fully cited the twenty years in this context, having already discriminated the differences. Now speaking of revolving the teaching: previously it spoke of revolving the teaching while abiding in the stage of the two vehicles; here, taking distinctive delusion as well as views and thoughts is called twenty. In the corresponding parable, 'The Buddha is also like this corresponds to losing each other': above, losing each other had four [aspects]; 'knowing that we delight in the small' corresponds to father and son seeing each other. Above, the text on seeing each other had two: first the son seeing the father also had four, and the father seeing the son also had four. Now one should further know that if one only uses the single phrase 'The Buddha is also like this' to correspond to the father and son losing each other, the meaning is still not apparent. Next, if the single phrase 'knowing that we delight in the small' corresponds to father and son seeing each other, the meaning is also not apparent. Why is that? The upper phrase relies on the lower phrase to be accomplished: because he knows they delight in the small, it functionally constitutes losing each other. The subsequent lower phrase relies on the upper phrase to be accomplished: because the Buddha knows they delight in the small, they are able to see each other. Delighting in the small arises from retreating from the great, which is why they lost each other; retreating from the great arises from delighting in the small, which is why they saw each other. Therefore the two phrases accomplish each other and subsume the eight phrases. The phrase 'knowing that we delight in the small' functionally corresponds to recognizing at once. From 'Never' to 'its intent': a single pursuing and calling possesses both meanings, hence it says 'general'. In the parable of the text above, matching the teaching and anticipating understanding each have four sections: proposing having capacity, rejoicing in the carts, and suiting the wish. Since it only speaks of accomplishing the uncontaminated, the words 'uncontaminated' in the Hinayāna teaching apply generally to the various fruits, while 'accomplishing' exists only in the latter stage; therefore it also generally subsumes the two sets of four passages. Above, the correspondence had two: mutual trust and entrusting the estate. Now it does not correspond to recognizing trust, which proves that mutual trust is secondary and entrusting the estate is primary. As for 'entrusting the estate': entrusting is commanding. Regarding 'Now the first line in excess verses receiving the command and understanding, which is absent in the verse above': in the parable of the verse above, there is completely no commanding and knowing; there are only three within receiving the command.