法華文句記 7.197

7.197

「自此之前皆名邪」者，迦葉等四未聞譬前義當邪見，見未正故，故別《大經》迦葉童子自述為例，彼亦未聞《涅槃》已前自稱邪見。「應身」至「含潤」者，凡說法之言乃對應身，故勝劣應皆是色身口業宣辨，新經乃以他受用報而為遮那，尚非自報豈不說耶？若言體即，十身俱即，何獨應耶？乍可云三身即一說默無殊，安棄丈六偏尊相海，如空為華華外無空。「能具」等者，故知說昔偏小典藉不降開顯十二部中佛性圓常之雨，故雲不含潤。前二味中雖說不受雖有不遍義非含潤。「須扇多佛不說法」者，此以全不說為不含《大論》文也。多寶不說，義如下文。九十八使，初斷見愛得真諦益。而云「地上清涼」者，六根淨位亦且除之。「百穀語通」至「百善也」者，五乘各以百善為本。言「能生」者，從果以說，若從因說乃是百善生於五乘，大小乘因豈過十善，故以十善更互莊嚴。「若不能修互嚴因」者，今所不論。

As for "before this, all is called wrong [views]": Kāśyapa and the other four, before hearing the parable, were equivalent in meaning to holding wrong views, because their views were not yet correct. Thus, the special Great Sūtra gives the precedent of the youth Kāśyapa recounting of himself, where he also called himself having wrong views prior to hearing the Nirvāṇa [Sūtra]. From "nirmāṇakāya" to "containing moisture": the expression of preaching the Dharma is generally contrasted with the nirmāṇakāya; hence both the superior and inferior nirmāṇakāyas are form bodies proclaiming through verbal action. The new translation of the sūtra takes the other-enjoyment reward [body] as Vairocana; if it is not even the self-reward [body], would it not preach? If one speaks of the identity of essence, all ten bodies are identical; why only the nirmāṇakāya? One might as well say that the three bodies are identical to the one, and preaching and silence do not differ; why abandon the sixteen-foot [body] and exclusively honor the ocean of major marks, like treating space as flowers when outside the flowers there is no space? As for "capable of possessing" and so forth: therefore one knows that preaching the former one-sided and small scriptures did not send down the rain of the round and eternal Buddha-nature in the twelve divisions of scriptures that opened and revealed; hence the clouds did not contain moisture. In the first two flavors, although expounded, it was not received; although existing, it was not all-pervasive; its meaning is not "containing moisture." As for "the Buddha Suśānta did not preach the Dharma": this takes complete non-preaching as not containing, according to the text of the Great Treatise. Prabhūtaratna does not preach, the meaning being as explained below. Regarding the ninety-eight proclivities: initially severing views and affections attains the benefit of the true truth. Yet saying "coolness upon the earth": the stages of purification of the six sense faculties are also provisionally excluded. From "the hundred grains is a general term" to "the hundred virtues": each of the five vehicles takes the hundred virtues as its basis. Saying "capable of producing": this is stated from the perspective of the fruit; if stated from the perspective of the cause, it is the hundred virtues producing the five vehicles. How could the causes of the Great and Small Vehicles surpass the ten virtues? Therefore, they are mutually adorned with the ten virtues. As for "if unable to cultivate the causes of mutual adornment": this is not discussed now.