法華文句記 7.63

7.63

次釋疾走中亦約人教，先約教中但以顯露為疾，「若以菩薩」下重述約人，菩薩自有神通，又被佛加故名為「疾」。「乖心」等者，乖必不識、驚必愕然，如覩不意乖心不識，此教於彼亦復如是。「稱怨大喚」者，《經》但云「怨」而不云「苦」，疏文釋中即以大喚為苦痛，所以具有二義者，逢怨必苦故以大喚擬之，義理合然。「若令煩惱即菩提」者，即是令其不斷煩惱，煩惱不斷必招苦報，豈有生死即涅槃耶？是故稱怨大喚義當因果，文意兩申。「自念無罪」等者，自省未能同物入惡起貪欲等，今若為之名為罪行。菩薩必入生死牢獄，故云「囚執」。「無大方便」者，無入假智令起貪欲入生死，名「失慧命」。「必墮」下二釋，墮三途苦則大小咸失，溺無明地，地須義兼界內界外。「約人為使者」者，取機之法須同類身。「淨名」等者，遣化菩薩往取香飯，彼菩薩見問化菩薩，化菩薩答。以彼菩薩聞說穢土佛及菩薩能此勞謙，彼聞欲來成雙流行。彼佛誡曰：攝身香等。彼來於此亦令此土未發心者發心，已發心者修行，故令攝勝從劣現同類也。「普賢入此」等者，普賢菩薩身量無邊、音聲無邊、色像無邊，欲來此國，乃以自在神通之力促身令小，閻浮提人三障重故，以智慧力化乘白象。亦為不宜見於勝應者故，菩薩勝報亦不可令二乘見之。

Next, the explanation of "running swiftly" is also done in terms of persons and teaching. First, in terms of the teaching, it takes only making it explicit as "swift." From "if in terms of the bodhisattvas" downward, it reiterates in terms of persons: the bodhisattvas naturally possess supernormal powers and are furthermore empowered by the Buddha; hence it is called "swift." Regarding "running contrary to their minds," etc.: running contrary inevitably entails not recognizing, and being alarmed inevitably entails being stunned; just as encountering the unexpected runs contrary to the mind and is not recognized, this teaching is also like this to them. Regarding "crying out grievance and shouting loudly": the sūtra only says "grievance" and does not say "suffering." In the commentary's explanation, it takes shouting loudly to mean suffering and pain. The reason it possesses both meanings is that encountering grievance inevitably brings suffering, so shouting loudly is used to represent it; the principle is naturally so. Regarding "if one causes afflictions to be identical to bodhi": this means causing them not to sever afflictions; if afflictions are not severed, they will inevitably incur suffering retributions—how could saṃsāra be identical to nirvāṇa? Therefore, crying out grievance and shouting loudly corresponds in meaning to cause and effect; the intention of the text expresses both. Regarding "thinking to himself that he was without guilt," etc.: examining oneself, one has not been able to enter into evil with other beings, arouse greed and desire, and the like; if one were now to do so, it would be called sinful conduct. Bodhisattvas inevitably enter the prison of saṃsāra; hence it says "captured and imprisoned." Regarding "lacking great skillful means": lacking the wisdom of entering provisionality, causing them to arouse greed and desire and enter saṃsāra, is called "losing the life of wisdom." Below "inevitably falling," there are two interpretations: falling into the suffering of the three evil destinies means that both the great and the small are lost; sinking into the ground of ignorance requires that "ground" encompass both within the realm and beyond the realm. Regarding "taking persons as the messengers": the method for grasping receptive capacities requires bodies of the same kind. Regarding "Vimalakīrti," etc.: he dispatched a transformed bodhisattva to go and fetch fragrant rice; the bodhisattvas there saw him and questioned the transformed bodhisattva, and the transformed bodhisattva replied. Because those bodhisattvas heard that the Buddha and bodhisattvas of the defiled land were capable of such industrious humility, upon hearing it they wished to come, thus accomplishing a twofold progression. That Buddha admonished them, saying: "Restrain your bodies' fragrance," and so on. Their coming here was also to cause those in this land who had not yet aroused the intention [for bodhi] to arouse it, and those who had already aroused the intention to cultivate practice; therefore he caused them to restrain the superior and follow the inferior, manifesting as the same kind. Regarding "Samantabhadra entering this [world]," etc.: Bodhisattva Samantabhadra's bodily measure is boundless, his voice is boundless, and his physical forms are boundless; wishing to come to this land, he then, by the power of sovereign supernormal powers, compressed his body to make it small; because the people of Jambudvīpa have heavy threefold hindrances, through the power of wisdom he transformed himself to ride a white elephant. It was also because it was not suitable for them to see the superior manifestation; the superior retribution of a bodhisattva likewise must not be shown to those of the two vehicles.