法華文句記 7.95

7.95

「褒」揚也。「貶」挫也。「既領知」至「豈不樂哉」者，據無希取未名欣欲，既已領知增後慕樂，機近付財故云「脫更」，機已冥會故云「樂哉」。「判天性」者，理性同故。「定父子」者，會結緣故。二乘在昔天性父子二義俱迷，至法說時開其知見，是會天性，天性若會父子義成，示其中迷故名為「會」。中根尚昧，至譬說已方定所生，是故四人今方信悟。「菩薩疑除」者，故法說中為令一切豈獨二乘，譬中等賜非唯根敗，但由領者力未及他，故使詞中不涉餘眾，己正他旁未遑餘及，己難他易故且從難。又己別在今、他通昔教，故且從別。己死他生且從初活，他從昔顯己唯今顯，故且從今。見此多意，餘則可知。「是從般若」至「第五味」者，

"Praise" means to extol. "Censure" means to humble. Regarding "Having already acknowledged and known" to "how is it not delightful?": according to their having no hope of obtaining, it was not yet called joyful desire; having already acknowledged and known, their subsequent longing and delight increased; because the capacity was close to the bequeathal of wealth, it says "if moreover"; because the capacity had already secretly concurred, it says "delightful!" Regarding "determining the heavenly nature": it is because the principle nature is identical. Regarding "fixing father and son": it is because the connection formed in the past is brought together. In the past, the two vehicles were confused about both meanings of the heavenly nature and of father and son; when it came to the preaching of Dharma, their knowledge and vision were opened, which is bringing together the heavenly nature; once the heavenly nature is brought together, the meaning of father and son is established; showing their confusion midway is called "bringing together." The middling capacities were still obscure, and only after the preaching through similes was what gave them birth determined; therefore, the four persons now for the first time believe and awaken. Regarding "the bodhisattvas' doubts are removed": thus, in the preaching of Dharma, it was for the sake of all, so how could it be only for the two vehicles? In the simile, the equal bestowal was not only for those of ruined faculties; it was merely because the acknowledging persons lacked the power to extend to others, which caused their words not to involve the rest of the assembly; self is primary and others are secondary, so they had no leisure to extend to the rest; self is difficult and others are easy, so they provisionally followed the difficult. Furthermore, self is specific to the present, while others extend across the past teachings, so they provisionally followed the specific. Self was dead and others alive, so they provisionally followed those newly revived; others were revealed from the past, while self is revealed only in the present, so they provisionally followed the present. Seeing these many intents, the rest can be known. Regarding "this is from Prajñā" to "the fifth flavor":