法華文句記 8.12

8.12

因緣釋中為四：初約喻釋名，次以法合，三「蘇息」下說化意，四「權假」下總結。初文者以大涅槃非化作故不專禦敵，理性即故、具眾德故。次合中初總標，「權智」下合神力所為，「以權」下合無而歘有，「用教」下合化，「防思」下合城。教無實故，故名為「歘」。言非敵譬見思者，非寬敵急、見逼思遙，見親礙故，思不障果。三說意者，蘇息施小引入顯大故，二酥名引醍醐方入，是教道故，「故而言」下郤釋城也。「權假」去結意者，辨異實故。於此四中立四悉者，若通方義立從於權智，若從機說無而欲見，見已生喜即世界益，得入蘇息即為人益，防非禦敵即對治益，而言滅度第一義益。若從能引權立，此城即世界化，為生小善即為人化，且除見思即對治化，終引入大即第一義化。次約教中，三藏菩薩全未發足，是故不論。通教菩薩雖同至城，入而能出不同小故，元出界故一脚入城，以大悲故、不證有餘故，一脚不入。三界機緣名之為子，久發心者義之如妻，通教以二乘為惡道，別教以生死為險阻，至涅槃而不入，故名「徑過」。不極之言對小以說，圓教言化者在昔則斥奪，但云不堪，亦未曾云涅槃是化。故至今教動執開權，方云是化，乃至顯實，化乃成真，即寶渚故。故知藏通謂極非化，別教非極非化，圓教非極是化，亦可是極是化，亦可是極非化，與藏通教言同意別。「今是」等者，亦從破計故且云化。若開顯已無非真實，「本迹觀心不記」者可比知。故應云本住三德涅槃之城，迹入化城，若從化主迹示說化。

In the explanation through causes and conditions there are four parts: first, explaining the name based on the parable; second, matching it with the Dharma; third, from 'taking a rest' onward, explaining the intention of the conjuration; fourth, from 'provisional and expedient' onward, concluding. In the first text: because great nirvāṇa is not magically conjured, it does not exclusively ward off enemies; because the nature of principle is identical, and because it is replete with all virtues. Next, in the matching: first, a general designation; from 'expedient wisdom' onward matches what is performed through spiritual power; from 'using the provisional' onward matches suddenly existing from nonexistence; from 'employing the teaching' onward matches the conjuration; from 'guarding against thoughts' onward matches the city. Because the teaching lacks ultimate reality, it is therefore termed 'sudden'. Saying that the enemies not being [present] parables views and thoughts: [views and] enemies being acute whereas thoughts are distant, views press close and thoughts are remote; because views are directly obstructing, thoughts do not hinder the fruit. Third, the intended purpose: taking a rest to bestow the small leads them in to reveal the great; hence the two curds are termed 'leading in', and only ghee is 'entering'; because this is the instructional path, from 'therefore speaking' onward turns back to explain the city. From 'provisional and expedient' onward concluding the intent is to distinguish it from the real. Establishing the four siddhāntas within these four: if established comprehensively in sense, it derives from expedient wisdom; if spoken from the capacity of living beings, wishing to see what does not exist, and rejoicing having seen it, is the worldly benefit; gaining entry to take a rest is the individual benefit; guarding against wrongs to ward off enemies is the therapeutic benefit; and speaking of extinction is the primary-meaning benefit. If established from the provisional ability to lead: this city is the worldly conjuration; generating small good is the individual conjuration; temporarily eliminating views and thoughts is the therapeutic conjuration; and ultimately leading into the great is the primary-meaning conjuration. Next, regarding the teachings: because Tripiṭaka bodhisattvas have not yet set out at all, they are therefore not discussed. Although the shared teaching bodhisattvas also reach the city, they enter and are able to emerge, not being identical to the small; because they originally transcend the realm, they have one foot entering the city, yet because of great compassion and not realizing [nirvāṇa with] remainder, they have one foot not entering. Living beings of the three realms are called 'sons', and those of long-standing aspiration are considered like 'wives'. The shared teaching regards the two vehicles as an evil path; the distinct teaching regards birth and death as a perilous obstacle, reaching nirvāṇa without entering, hence called 'passing straight through'. The statement 'not ultimate' is spoken in contrast to the small; when the perfect teaching speaks of 'conjured', in the past it merely reprimanded and took away, only saying they were 'incapable', yet never said that nirvāṇa is conjured. Therefore, coming to the present teaching, unsettling attachments and opening the provisional, it is only now said to be conjured; even up to revealing the real, the conjured then becomes the true, namely the treasure island. Thus we know that the Tripiṭaka and shared [teachings] consider the ultimate as not conjured; the distinct teaching considers it neither ultimate nor conjured; the perfect teaching considers what is not ultimate to be conjured, and also may consider what is ultimate to be conjured, and may also consider what is ultimate to be not conjured, sharing identical words with the Tripiṭaka and shared teachings but with a different meaning. 'Now it is...', etc., is also spoken temporarily as 'conjured' in order to break attachments. If once opened and revealed, there is nothing that is not true reality; 'the origin, traces, and contemplation of mind are not recorded' may be known by analogy. Therefore, one should say: in origin, residing in the city of the nirvāṇa of the three virtues; in traces, entering the conjured city; if from the perspective of the guiding master, trace manifestation speaks of conjuration.