法華文句記 8.117

8.117

從「塔出為兩」去，次約教本迹。初雙標兩義，次釋出兩意。釋中又四：初正釋，次「若塔從地」下辨同異，三「若塔來」下判顯密，四「今取」下釋妨。初文又二：先明塔出，證前起後。次明在空，以表二意。故二文皆以證前當約教，起後當本迹。初證前中二：先約真實，次約大慧，以此二是多寶證詞。初文三：初示三周無非圓實，次辨廣略等，三示流通。初如文，次文者，先略、次廣。初文者，既重述證秖可從略，故但云「真實」，況處中及廣皆約所非，所非必多、能非唯一，故三周中雖或四一、若十若多，不出實相。次處中中言「八不」者，具如《止觀》第六記引《中論》文。《中論》顯理故八不歎佛，塔證中經亦八不歎實，故塔踊事復表八不，以義同故，故云「塔從地」等。「又證」下示證流通亦是真實。

From 'the emergence of the stūpa serves two purposes' onward, it next addresses the teaching and the origin and traces. First, it marks both meanings together; next, it explains the two intents. Within the explanation there are also four: first, the direct explanation; next, below 'if the stūpa from the earth...', it distinguishes sameness and difference; third, below 'if the stūpa comes...', it determines the overt and covert; fourth, below 'now taking...', it resolves objections. The first text also has two: first, it clarifies that the stūpa's emergence verifies what precedes and initiates what follows; next, it clarifies that being in the air signifies two intents. Therefore, both texts, in verifying what precedes, correspond to the teaching, and in initiating what follows, correspond to origin and traces. First, within verifying what precedes, there are two: first, in terms of the real; next, in terms of great wisdom; because these two are Prabhūtaratna's words of testimony. The first text has three: first, it demonstrates that the three cycles are nothing other than the perfect and real; next, it distinguishes the concise, extensive, and so forth; third, it indicates the transmission. The first is as in the text. As for the next text, first is the concise, next is the extensive. In the first text: since it reiterates testimony, it can only follow the concise; hence it merely says 'real'—how much more so since both the intermediate and extensive are in terms of what is negated; what is negated must be many, while what can negate is solely one; therefore, in the three cycles, whether there are four unities, or ten, or many, they do not go beyond the true character. Next, regarding the 'eight negations' within the intermediate: fully as cited from the text of the Mūlamadhyamakakārikā in the sixth fascicle of the Notes on Great Calming and Contemplation. The Mūlamadhyamakakārikā reveals principle, hence it praises the Buddha through the eight negations; the stūpa verifying the sūtra of the intermediate also praises the real through the eight negations; therefore, the event of the stūpa springing up further signifies the eight negations, because the meaning is identical; hence it says 'the stūpa from the earth', etc. Below 'further verifying', it indicates that verifying the transmission is also the real.