法華文句記 7.34

7.34

「法譬」至「互舉」者，感應道交不前不後，但隨文便互舉一邊。先出不同，次「就佛」下約生佛互論，如《止觀》明感應意中先凡聖相望互為因緣，次感應道交自他破已方乃名為不思議發。「今取文便」者，今此雖有三文，且依二文消便，非即二文使見有前後，故別譬之。初還從退大之後在五濁時，故有三文也。「見父之由」至「展轉」者，由厭苦等，見修二性俱有厭義，修推理弱、見生奪鈍，諸見互興皆能推理。傭賃之法以力易財，本起邪見還希脫苦，雖復邪求冥資正道，故使世間厭苦遂成出世善機。世易出世故云「傭賃」，從一至一故云「展轉」。言「善根」者，猶是可生之義，故有轉至之理，故云以此乃至父舍，不期而會故名為「遇」。不意因於世法，忽感出世慈悲；又不意世間邪推而生正見感佛；又不意小善之內，冥入大乘圓門。「大小二機雙扣此舍」者，大機未熟正見而遙，小感稍親門側而近，所以從退從末義當雙扣，從本從大獨在於圓，從近而譚偏機先遂。「見父之處即門側」者，前則大小雙扣，處乃獨指門側者，以小親故。言「二觀為方便」者，二邊俱有得見之義，故總借證之。二邊並偏，偏真最僻。「正見有二」至「為遙」者，於正見中又分此二，近即華嚴中諸菩薩眾，遠即二乘。二俱未合但在門側，文中二釋，先機、次應，俱名為「遙」。

From "Dharma and simile" to "mutually cited": stimulus and response interpenetrate neither before nor after; it is merely following the convenience of the text that one side is cited alternately. First the difference is brought out; next, under "Regarding the Buddha," it discusses living beings and the Buddha mutually. As in the explanation of the meaning of stimulus and response in the Zhǐguān, first the ordinary and the sage are juxtaposed as mutual causes and conditions; next, when stimulus and response interpenetrate and self and other have been demolished, only then is it called an inconceivable emergence. "Now taking the convenience of the text": although here there are three passages, we tentatively rely on the convenience of the two passages for interpretation; it is not that the two passages cause one to see a sequence of before and after, and hence they are likened separately. The first still follows the time of being in the five defilements after retrogressing from the Mahāyāna, which is why there are three passages. From "The cause of seeing the father" to "passing through": due to aversion to suffering and so forth, the two natures of views and cultivation both have the meaning of aversion. Cultivation deliberates, so its principle is weak; views arise and seize, so they are dull. Various views mutually arise, and all are able to deliberate principle. The method of hiring out labor is to exchange labor for wealth: originally giving rise to wrong views, one still hopes to escape suffering; although it is a wrong seeking, it darkly assists the true path. Thus it causes worldly aversion to suffering to ultimately become a good capacity for transcendence. The worldly being exchanged for the transcendent is therefore called "hired out"; passing from one to another is therefore called "passing through." As for "roots of goodness," it still has the meaning of being able to arise; hence there is the principle of coming through transition; thus it says that through this, he even reached the father's house. Meeting without anticipating is therefore called an "encounter." Unexpectedly, based on worldly dharmas, one suddenly stimulates transcendent compassion; again unexpectedly, worldly wrong deliberation gives rise to right views to stimulate the Buddha; again unexpectedly, within Hinayāna goodness, one darkly enters the perfect gate of the Mahāyāna. "The two capacities, large and small, both knock at this house": the Mahāyāna capacity not being ripe, right view is distant; the Hinayāna stimulus being slightly closer, it is near the gate. Therefore, viewed from retrogression and from the branches, the meaning warrants knocking at both; viewed from the origin and from the Mahāyāna, it rests solely on the perfect; spoken of from proximity, the one-sided capacity succeeds first. "The place of seeing the father is near the gate": previously, large and small both knocked, but the place points solely to the side of the gate because the Hinayāna is close. Saying "the two contemplations serve as skillful means": both extremes have the meaning of being able to see, and thus both are broadly borrowed as proof. Both extremes are one-sided; one-sided emptiness is the most biased. From "There are two kinds of right views" to "is distant": within right views these two are further divided: the near refers to the assembly of bodhisattvas in the Avataṃsaka, and the far refers to the two vehicles. Neither has yet united, but both are merely at the side of the gate. In the text there are two explanations, first the capacity and next the response; both are called "distant."