法華文句記 7.30

7.30

「如世間」下譬向二釋，令他如菩薩亦自如二身。初「內合」等者，初通譚大意。次「觀」下明邪慧所觀。云「觀察五陰」等者，還以邪觀觀陰斷常，以此邪慧冥資於正，成見佛由。「苦境為機」者，牒向邪慧助正成機，然外道苦因應招苦果，故云「苦境」。由帶正種熏邪慧心，故得成機感佛正慧。「涅槃通半滿」者，名同體異並現所居，化物名殊佛境無別，故子所到二義雙成，機熟若證證父所證，名到父城，此乃小機先扣大應，義立窮子已到父城，故使城名涅槃；大小雙得，故以半滿共收物機，機既不同收亦先後。「父每念子」等者，前雖機漸扣聖，今明聖漸收機，化道之儀且云「憂念」。

From "as in the world" downward, it allegorizes the preceding two explanations: causing others [to benefit] is like the bodhisattvas, and it is also himself like the two bodies. First, regarding "internally aligning" and so forth: first, it generally discusses the overall meaning. Next, from "contemplate" downward, it clarifies what is contemplated by mistaken wisdom. Saying "contemplating the five aggregates" and so forth means still using mistaken contemplation to observe the aggregates as severed or permanent; using this mistaken wisdom secretly aids the correct, becoming the cause for seeing the Buddha. Regarding "the sphere of suffering acting as the capacity": this restates the preceding mistaken wisdom aiding the correct to form a capacity; however, the non-Buddhists' causes of suffering ought to invite results of suffering, hence it says "the sphere of suffering." Because they carry the correct seed that perfumes the mind of mistaken wisdom, it can become a capacity that stimulates the Buddha's correct wisdom. Regarding "nirvāṇa extends to both the half and the full": the names are identical but the essences differ, and both manifest what is resided in; the names for transforming beings are distinct, but the Buddha's sphere is without distinction. Therefore, with regard to where the son arrives, both meanings are accomplished together: when the capacity matures, if he realizes, he realizes what the father has realized, which is called arriving at the father's city; this is the lesser capacity first tapping into the great response, so it conceptually establishes that the impoverished son has already arrived at the father's city, thus causing the city to be named nirvāṇa. Because both the great and the small obtain it, it takes both the half and the full to encompass the capacities of beings; since the capacities are not identical, their gathering in is also earlier and later. Regarding "the father constantly thought of his son" and so forth: although previously the capacity gradually tapped into the sage, here it clarifies the sage gradually gathering in the capacity; as the ritual of the path of transformation, it temporarily speaks of "anxiously thinking."