法華文句記 7.162

7.162

「隨其」至「無增減之失」者，稱五乘機故無增減，如人機授以十善為增，天機授以五戒為減，如是乃至菩薩展轉相望亦然。「報因」至「習果」者，前文但云華果敷實以譬二果，今合中乃以華合報果、果合習果；若不依此，合即準前文，或別有意。「如說般若方等明地獄」眾者，《大品》中如來放光照諸地獄，具如《釋籤》所引，說方等經亦如《釋籤》。此中引三惡者，經中但云善處。今取惡道者，一者為欲攝十界故，二者三惡有七善機，今云「亦」者取意釋耳。生身菩薩且指地前，然準權教地前不可一生，故須依實教以說。「後生淨滿界」者，「舍那」彼音，此指實報土為淨滿界也。「菩薩乘出內無利智」者，且指三藏菩薩。「問」下現文都有八重問答，意欲如問。而不別云但注「云云」者，約義仍有八中初者但應以出世方乃名乘，何故須列人天乘耶？故廣列諸意以辨隨宜逗物之相。又「人天」等者，準此亦應云菩薩亦斷亦不斷，但是文略。次云「二乘亦斷亦不斷」者，二乘雖斷，斷仍未盡，故云亦斷亦不斷。餘悉可見。以此為例，取諸經意自在作問，乃至具歷四教七方便為問，此並一家依義假說問答耳。

From "according to their" to "there is no fault of increase or decrease": because they accord with the capacities of the five vehicles, there is neither increase nor decrease. For instance, bestowing the ten wholesome deeds on a human capacity would be an increase, while bestowing the five precepts on a heavenly capacity would be a decrease; and so on, viewing the bodhisattvas in successive comparison with one another, it is also like this. From "retributive cause" to "habitual fruit": the preceding text merely spoke of "the blossoming of flowers and ripening of fruit" to illustrate the two fruits, but now in the synthesis it equates flowers with the retributive fruit and fruit with the habitual fruit; if one does not follow this, the synthesis should follow the preceding text, or perhaps there is another intent. Regarding "as when expounding the Prajñā and Vaipulya [sūtras], the hell beings are illuminated": in the Large Prajñāpāramitā, the Tathāgata emits light that illuminates all the hells, fully as cited in the Explanation of the Subtleties; the expounding of the Vaipulya sūtras is also as in the Explanation of the Subtleties. The reason for citing the three wretched destinies here, when the sūtra speaks only of the good destinies, is twofold: first, in order to encompass the ten realms; second, because the three wretched destinies possess the seven capacities for goodness. The present use of "also" interprets according to the intent. The "bodhisattva of bodily birth" for the time being refers to those prior to the bhūmis; however, according to the provisional teachings, one prior to the bhūmis cannot [attain buddhahood] in a single lifetime, so one must explain this relying on the real teaching. Regarding "subsequently born in the Pure and Complete Realm": "Vairocana" is the sound in that [Indian] language; here, the land of real retribution is designated as the "Pure and Complete Realm." Regarding "within the bodhisattva vehicle, there is no keen wisdom": this refers for the time being to the Tripiṭaka bodhisattvas. Below "Question," the current text has eight layers of questions and answers in all, whose intent is as questioned. The reason it does not state them separately but merely notes "and so forth" is that, in terms of meaning, there are still eight: in the first, it is only by world-transcending [virtue] that something is termed a vehicle, so why must the human and heavenly vehicles be listed? Therefore, it extensively lists various intentions to distinguish the characteristics of accommodating beings according to what is fitting. Furthermore, regarding "humans and devas," and so forth: by this standard, one should also say that bodhisattvas both sever and do not sever, but the text is abbreviated. Next, it says: "The two vehicles also both sever and do not sever": although the two vehicles sever, their severing is still not complete; hence it is said that they both sever and do not sever. The rest can all be seen. Taking this as an example, one may freely formulate questions by drawing on the intent of various sūtras, even going so far as to frame questions by running fully through the four teachings and seven skillful means; all of these are merely our school's hypothetical formulation of questions and answers based on the meaning.