法華文句記 7.143

7.143

「又近遠」者，近從物情，遠有三意：一者善體，二從本期，三從佛意。佛意又二：一者順機，二者從體。唯有如來善知體性，體性之語還通二途，接近令遠體性俱存，此於權中取意實釋，即是今經權實正意。「又戒善」下重釋者，單從藥邊釋，七方便名為識藥，深心所行名為知病，能知即是識藥故也。言「二種」者，所執兼細惑，依正唯麁惑故。「障人天」者，且從近說，著所執者以四倒等各對諸乘，然麁惑亦非全不障乘，但不執理障乘義弱；著所執者非無十惡失人天乘，隨其淺深皆名計故，故以計等隨義對之。「一智遍照」等者，應非但照一切而已，須於一藥一病見一切藥一切病。下文既云「一切法者」，即是十界，故一藥一病皆具十界，知諸法盡名知病者，寄藥顯病。「知一切深心」等者，若無識藥不知深心，寄病顯藥。「若干」者，「若」如也。如彼法體法體本空，故若干無若干。「又如」下舉心法塵，譬差無差。初二句明法相，約心所緣法塵以辨。次「心有」下辨別，次「心不」下辨即，次「無數」下辨即相，「權實」下合譬。真法本無，由心有數，名法為數，全心是法、全法是心，不能具合但令述之，故注「云云」。

Regarding “furthermore, near and far”: near follows the sentiments of beings; far has three meanings: first, the essence of good; second, following the original aspiration; third, following the Buddha's intent. The Buddha's intent also has two meanings: first, according with capacity; second, following the essence. Only the Tathāgata well knows the nature of the essence; the phrase “nature of the essence” also applies to both paths: approaching the near to bring about the far, the nature of the essence is preserved in both. This takes the real meaning from within the provisional to interpret it, which is precisely the correct meaning of the provisional and real in the present sūtra. Regarding the re-explanation from “furthermore, precepts and good deeds” onward: it explains solely from the aspect of medicine. The seven skillful means are called recognizing the medicine; what is practiced in the profound mind is called knowing the illness. Being able to know is precisely recognizing the medicine. Regarding the “two kinds”: what is grasped includes subtle delusions, whereas the environmental and primary rewards are solely coarse delusions. Regarding “obstructing humans and devas”: this is spoken temporarily from the near aspect. Grasping at what is clung to uses the four inversions and so forth to correlate respectively with the various vehicles; however, coarse delusions do not entirely fail to obstruct the vehicles, but not grasping at principle means their obstruction to the vehicles is weak; grasping at what is clung to does not lack the ten unwholesome deeds that forfeit the human and deva vehicles; according to their depth, they are all termed reckoning, so reckoning and so on are correlated according to the meaning. Regarding “a single wisdom universally illuminating” and so on: it should not merely illuminate all, but must see all medicines and all illnesses in a single medicine and a single illness. Since the text below says “all dharmas,” this means the ten realms; hence a single medicine and a single illness both possess the ten realms. Knowing all dharmas completely is called knowing the illness, which uses medicine to reveal illness. Regarding “knowing all profound minds” and so forth: without recognizing the medicine, one cannot know the profound mind, which uses illness to reveal medicine. Regarding ruogan (若干): ruo means “like.” Like the essence of that dharma, the essence of the dharma is fundamentally empty; hence ruogan is without ruogan. Next, from “furthermore, like” onward, it cites mental dharmas and sense-objects to metaphorize diversity and non-diversity. The first two sentences clarify the characteristics of dharmas, distinguishing them in terms of the sense-objects of dharma conditioned by the mind. Next, from “the mind having” onward, it distinguishes differentiation; next, from “the mind not” onward, it distinguishes identity; next, from “countless” onward, it distinguishes the characteristic of identity; from “provisional and real” onward, it applies the metaphor. True dharmas are fundamentally non-existent; because the mind has count, dharmas are called count; the mind is entirely dharmas, dharmas are entirely the mind. Because they cannot be fully combined, it merely has them recounted, hence the note “and so on.”