法華文句記 7.130

7.130

「今言」下今師釋也。「始天性」等者，天性即指大通佛所，如十恩中初恩意也。「中間」下具如已下九恩意也。天性猶通、結緣從別。「自微」等者，「自」從也，從小之大至第十恩，故云「諸」也，豈止一代教耶？「雙述」等者，兩處謂方便、火宅也。以信解中雙領兩處，今亦雙述二處所領。若不爾者，徒述何益？「善說」下述其具領如來權實教法，此約因緣釋也。故不同他引論破無小也。「又華嚴云」去，遍述所領即約教也。前釋尚總，此釋則別，總別義一，本即觀心大意同前。

From 'Now we say' onward is the present master's explanation. As for 'Originally in heavenly nature', etc.: 'heavenly nature' directly points to the place of the Buddha Mahābhijñājñānābhibhū, like the meaning of the first grace among the ten graces. From 'In the interval' onward is fully like the meaning of the subsequent nine graces. 'Heavenly nature' is still universal, while forming the affinity follows the specific. As for 'From the subtle', etc.: 'from' (*zì*) means following; proceeding from the small to the great up to the tenth grace, it therefore says 'various'—how could it be limited to the teachings of a single lifetime? As for 'both endorsing', etc.: the two places refer to Skillful Means and the burning house. Because within the [Chapter on] Faith and Understanding he expressed understanding of both places, now he likewise endorses what was understood in both places. If it were not so, what benefit would an endorsement in vain possess? From 'skillfully spoken' onward, it endorses his full understanding of the Tathāgata's provisional and real Dharma-teachings; this is an explanation according to cause and condition. Hence it differs from others citing the treatise to refute the absence of the small [vehicle]. From 'Also the *Avataṃsaka* says' onward, universally endorsing what was understood is judging by teachings. The previous explanation was general, while this explanation is specific; general and specific share the same meaning, and the origin as the contemplation of mind has the same general intent as before.