法華文句記 7.15

7.15

言「生死五欲以為他」者，既大涅槃方成自國，故且以五道流轉為他。「或十至五十」者，自退大來升沈不定，故著「或」言。「幼有二義」至「耽迷不返」者，初標二義，「則不」下結成，次「譬」下合譬中云「結緣已後」一句總合，通貫下二。次「大解」下合初義，「尚有」下合次義。由發大已來三惑全在義之如癡，解心雖薄冥資遠漬密益不輕，以緣微故挫言殘福，自爾已後未墜三惡名未遭苦，但保世樂故未復初。次「今習」下反上二義，初文反前初義，既微向道有斷惑義，義似免癡。「遭苦」下反前次義，納種在內故曰「冥熏」。復被中間外緣擊之自爾微發，復由遭苦為助發緣，故善惡兩途冥顯熏被。「此二為機」者，若宿無大緣及中間小熟，借使遭苦機感不成，秖由大小兩業冥熏成機感佛，佛居本國義當向國。「若以人天」等者，若無大種單人天善無感佛義，不獨為人天垂八相故；若有出世機緣，諸佛菩薩尚入惡道，況人天耶？「在三界」下明諸子等大善未熟，縱生人天亦未感佛。

Regarding "taking the five desires of birth and death as other": since only Great Nirvāṇa constitutes one's own country, wandering in the five destinies is tentatively taken as other. Regarding "perhaps ten up to fifty": since retreating from the Great, rising and falling have been uncertain; hence the word "perhaps" is used. From "infancy has two meanings" to "indulging in delusion without returning": first it marks the two meanings; from "then not" onward concludes them. Next, in the application of the parable under "parable," the single phrase "after the karmic bond was forged" applies generally, running through the two below. Next, from "great understanding" onward applies the first meaning; from "still having" onward applies the next meaning. Because since arousing the Great, the three delusions remained entirely, in meaning it is like foolishness. Although the mind of understanding was weak, secretly assisting and distantly soaking, its hidden benefit was not slight; because conditions were slight, setbacks are called remaining blessings. Since then, not having fallen into the three evil destinies is called not yet encountering suffering; merely preserving worldly pleasures, he has therefore not yet returned to the origin. Next, from "now practicing" onward reverses the above two meanings: the first text reverses the former first meaning; since slightly turning toward the Path, there is the sense of severing delusions, which in meaning resembles escaping foolishness. Under "encountering suffering" reverses the former next meaning: taking the seeds within, it is therefore called "secretly perfuming." Being struck again by external conditions in the interim, it slightly arose of itself; furthermore, because of encountering suffering serving as an auxiliary condition for arising, the two paths of good and evil secretly and overtly perfumed and affected him. Regarding "these two serve as the capacity": if in the past there were no great bond and intermediate small maturation, even if suffering were encountered, the stimulus and response of the capacity would not be established. Merely because the two karmas, Great and Small, secretly perfumed and formed the capacity, they stimulated the Buddha. The Buddha dwelling in his original land corresponds in meaning to heading toward the land. Regarding "if with humans and devas" and so forth: without the great seed, mere good of humans and devas has no sense of stimulating the Buddha, for he does not manifest the eight phases solely for humans and devas. If there is a condition and capacity for world-transcendence, buddhas and bodhisattvas even enter the evil destinies, so how much more so humans and devas? From "in the three realms" onward clarifies that the great goodness of the sons had not matured; even if born among humans and devas, they still did not stimulate the Buddha.