法華文句記 7.161

7.161

「章門」者，十號如《止觀》第二記略釋。「四弘」者，肇云：「發僧那於始心，終大悲以赴難」，《本業》、《瓔珞》具對四諦，然彼屬別，今須在圓。「知道」等三不護者，常與智俱，六種法門始自十號終至三業，諸教所明一切果地神用法門，此六攝足故略舉之，況此六門一一互攝。此六次第者，由具十號故有四弘，故云「未度令度」等；雖用四弘，若無三達照機不遍，三智具足方乃名達；智必有眼，三法既以定慧為因，而獲眼智兩果，故有智必有眼。如此五科無不三業隨智慧行，故略舉六科以示能應，佛自稱此以顯能注。「即是十法界」至「差別」者，雖通十界四趣，無增長義也。「于時」者，觀機時也。言「若論」者，且置華嚴故，利鈍之言通三四味十界故也。「通別圓云云」者，應須此三迭明利鈍，然初句云「聲聞觀生滅，菩薩觀不生滅」，已是通竟，下又具列通等三者，但重舉對別圓耳，即以聲聞遍收藏教。「為進」下「云云」者，須約三教菩薩求佛者傅明進怠。

Regarding the "section headings," the ten epithets have been briefly explained as in the second note of Stopping and Contemplation. Regarding the "four universal [vows]," Sengzhao said: "Arousing the saṃnāha (armor) at the initial mind, and culminating in great compassion to plunge into hardships." The Benye and the Yingluo match them fully with the four truths; however, those belong to the distinct [teaching], whereas here they must be situated in the perfect [teaching]. The three non-guarded states, such as "knowing the path," are always associated with wisdom. As for the six dharma gates, beginning from the ten epithets and ending with the three karmas, they fully subsume all the dharma gates of spiritual function on the stage of fruition explained across the various teachings; thus they are briefly raised, all the more so because each of these six gates mutually subsumes the others. Regarding the sequence of these six: because [the Buddha] is endowed with the ten epithets, he possesses the four universal [vows]; thus it says: "Those who have not crossed over, he causes to cross over," and so forth. Although he employs the four universal [vows], without the three penetrations his illumination of capacities would not be pervasive; only when endowed with the three wisdoms is it termed "penetration." Wisdom must possess eyes; since the three dharmas take concentration and wisdom as their causes and thereby attain the two fruits of eye and wisdom, having wisdom necessarily entails having eyes. In these five categories, there is none whose three karmas do not follow wisdom in their operation; hence these six categories are briefly raised to show the capacity to respond, and the Buddha himself proclaimed these to reveal his capacity to pour down [the rain of Dharma]. From "namely the ten dharma realms" to "differences": although this extends throughout the ten realms, the four destinies do not possess the meaning of growth. "At that time" means the time of observing capacities. When it says "if one considers": setting aside the Avataṃsaka for the moment, the words "sharp and dull" extend across the three and four flavors and the ten realms. Regarding "the shared, distinct, and perfect, and so forth": these three should be used to successively clarify sharpness and dullness; however, the initial sentence states: "Śrāvakas contemplate arising and ceasing, whereas bodhisattvas contemplate non-arising and non-ceasing," which already completes the shared [teaching]. The subsequent complete listing of the three—the shared and so forth—merely raises them again to contrast them with the distinct and perfect; that is, it uses "śrāvakas" to fully encompass the Tripiṭaka teaching. Under "in order to advance," where it says "and so forth," one must clarify advancement and indolence by relying on the bodhisattvas of the three teachings who seek buddhahood.