法華文句記 7.86

7.86

次從「若就」去探領者，又為二：初正明二義，次「此之」下結也。初文者，雖是法身既以自行對他，故以化他權實俱他，所以二乘昔亦不測其旨。此中自行之語似於自他，以對自辯他俱有權實，故雙言之。次自他中自之與他各單語權實者，準理合雙，此中語似自行，為對化他成自他也。所以自行亦指化他為他，自他亦指化他為他，故知探中皆指法身時權。二乘於彼雖稟小化，同體之權二乘不曉，於佛二自皆指同體法身時權，雖有兩意他日皆成。次結中云「若有若無」等者，結於法身權智所照，若有機若無機也。言「可否」者，明法身用智逗物稱機為可、不稱機為否，時至為可、待時為否，雖有有無可否，皆是權智權機得他日名。

Next, from 'if in terms of' onward, the anticipatory comprehension also has two parts: first, directly clarifying the two meanings; next, under 'this,' concluding. In the first text: although it is the dharmakāya, since it contrasts self-cultivation with the other, in transforming others both the provisional and the real are 'other'; therefore, the two vehicles in the past also could not fathom its intent. The phrasing of 'self-cultivation' here resembles 'self and other'; because in contrast to the self, delineating the other includes both the provisional and the real, they are stated together. Next, in 'self and other,' that self and other each speak singly of the provisional and the real should, according to principle, be paired; here the phrasing resembles self-cultivation, forming 'self and other' in contrast to transforming others. Therefore, self-cultivation also points to transforming others as 'other,' and self and other also points to transforming others as 'other'; thus we know that in anticipation, all point to the provisional at the time of the dharmakāya. Although the two vehicles received the small transformation there, the two vehicles did not comprehend the provisional of identical essence; with respect to the Buddha's two 'selves,' both point to the provisional at the time of the dharmakāya of identical essence, and though there are two meanings, both establish 'another day.' Next, in the conclusion, 'whether present or absent' and so forth concludes the illumination by the provisional wisdom of the dharmakāya, whether there is capacity or no capacity. As for 'proper or improper': it clarifies that the dharmakāya employs wisdom to accommodate beings, being 'proper' when matching the capacity and 'improper' when not matching the capacity, 'proper' when the time arrives and 'improper' when waiting for the time; though there are presence and absence, proper and improper, all are provisional wisdom and provisional capacities obtaining the name 'another day.'