法華文句記 8.10

8.10

六從「元諸」下廣約四悉，總有十重以成四悉。世界中二者，初約機應相對，次單約物機，雖義云單終成機應，機感相稱如歡喜也。為人中二者，初文改小入大已生己善。「時眾」下眾願者，又有利他之善。四對治者，初破菩薩退為小惡，次破欲發小心之惡，次正破小惡，次破將欲證小之惡。第三已證第四已入賢位，故異第二，若對菩薩擊彼小人，餘經亦有。今明記小復引小人，故唯今經。第一義二者，先正釋，次釋疑，疑文可見。「然眾生」下釋者，為成第一義意，前之三悉不必無生。又第一義中唯約自記者，前之三悉或兼自他，如對治中一向對他，為人中初一兼自他、後一唯他。初世界中若將化主以對所記，亦唯在他雖有此十，亦且約記二乘以說。佛記一句及菩薩記等，此中未論。初迦葉頌中初四行行因，次半行得果，次六行國淨，次半行佛壽，次一行正像，次半行總結無劫國名。言「三人記各有行因」至「數量如文」者，但旃延中無劫國名，餘文並同。次須菩提中長行可見，偈中初一行誡聽，次二行行因，次一行得果，次六行半國淨，次半行佛壽，次一行正像，闕劫國名。旃延中長行如文，偈中初一行誡聽，次二行行因，此三句得果，次三行一句國淨，闕佛壽、正像。目連長行如文，偈中初四行半行因，次一行半得果兼國名，次半行佛壽，次二行半國淨，次一行正像。

Sixth, from 'originally, all buddhas' onward, extensively treating the four siddhāntas: in total there are ten layers to constitute the four siddhāntas. In the worldly [siddhānta] there are two: first, regarding the pairing of capacity and response; next, solely regarding living beings' capacity. Though in sense it is called 'sole', it ultimately constitutes capacity and response; the mutual matching of capacity and stimulus is like rejoicing. In the [siddhānta] for individual persons there are two: in the first text, changing from the small to enter the great has already generated one's own good; from 'the assembly of that time' onward, regarding the assembly's vows, there is furthermore the good of benefiting others. Four in the therapeutic [siddhānta]: first, breaking the evil of bodhisattvas regressing to the small; next, breaking the evil of wishing to generate the small mind; next, directly breaking the evil of the small; next, breaking the evil of being about to realize the small. The third is having already realized it, and the fourth is having already entered the stage of worthies, hence differing from the second. If it is confronting bodhisattvas to strike down those small persons, other sūtras also have this; here, clarifying the prophecy for the small and further guiding small persons belongs exclusively to the present sūtra. In the primary-meaning [siddhānta] there are two: first, directly explaining; next, resolving doubts. The doubtful text is apparent. The explanation from 'yet sentient beings' onward is to accomplish the meaning of the primary meaning; the previous three siddhāntas need not be unarisen. Moreover, in the primary meaning it is solely applied to one's own prophecy, whereas the previous three siddhāntas may combine self and other: as in the therapeutic, it is entirely directed toward others; in the [siddhānta] for individual persons, the first combines self and other, and the latter is solely other. In the first, the worldly, if one compares the guiding master with those who receive the prophecy, it also resides solely in others. Although there are these ten, they are also temporarily spoken in terms of bestowing prophecy on the two vehicles. The phrase of the buddha's prophecy and the bodhisattvas' prophecies, etc., are not discussed here. In the initial verses on Kāśyapa: the first four lines cultivate causes; the next half-line attains the fruit; the next six lines are the purity of the land; the next half-line is the buddha's life span; the next one line is the True and Semblance [Dharma]; the next half-line concludes generally, lacking the names of the kalpa and land. As for the statement 'The prophecies of the three men each have their cultivation of causes' down to 'the numbers and quantities are as in the text': it is only that in Kātyāyana's [section] there are no names of the kalpa and land, while the remaining text is entirely identical. Next, in Subhūti's [section], the prose is apparent; in the verses, the first line admonishes to listen; the next two lines cultivate causes; the next one line attains the fruit; the next six and a half lines are the purity of the land; the next half-line is the buddha's life span; the next one line is the True and Semblance [Dharma], lacking the names of the kalpa and land. In Kātyāyana's [section], the prose is as in the text; in the verses, the first line admonishes to listen; the next two lines cultivate causes; these three lines attain the fruit; the next three lines and one verse-quarter are the purity of the land, lacking the buddha's life span and the True and Semblance [Dharma]. Maudgalyāyana's prose is as in the text; in the verses, the first four and a half lines cultivate causes; the next one and a half lines attain the fruit along with the name of the land; the next half-line is the buddha's life span; the next two and a half lines are the purity of the land; the next one line is the True and Semblance [Dharma].