法華文句記 8.131

8.131

次「有人」下出舊分文，此下應云十六品，前從彌勒問來但有十品，此是廬山龍意。「太早云云」者，應敘上下文相分齊，以證此師分文太早。如破光宅惟忖之例，此且據本迹之名以破。然準此師意言約身者，以多寶為本、釋迦為迹，前約說者，釋迦自說三周開權及以流通，今所以從名破者，以此師不知今經顯遠諸經所無，方望一代及前迹門乃受本名，何須於此即云本迹？若預密表意則可，然於此分文故成太早。「七寶為塔」者，即七覺七聖財，七聖財謂聞、信、戒、定、進、捨、慚，隨其教位明七深淺，既是佛塔之七又證實經並用無作七覺七財，於無作中尚須性德，何況修得。七覺聖財俱修得故，雖分寶別，七寶即塔能所不別，然塔是所依、嚴是能依。「高五百」等者，既塔所表須皆圓釋，豎即因中望果，萬行一行一切行，酬因果中萬德一德一切德，從始至終名之為豎，當位具足名之為橫，凡一切行歷緣對境諦緣度等，無不莊嚴從因至果，若橫若豎皆須有體，方可名為萬善莊嚴。「地者」止「住第一義空」者，然體無明即第一義空，故無明無所破亦無所住，故第一義空即無能住。無能住，故地既無破而破，空亦無住而住。「種種」等者，定慧無多，對暗散說。又定慧遍攝，故亦云多。具如《止觀》攝法中說。「無量慈悲室」者，以龕為室故云「龕室」。重云「亦是」者，重釋室也。室亦名舍，幢亦旛類，如大長者中說。「垂寶」等者，從因至果，果德皆籍因中萬行，由莊嚴故即能下化，如嚴復垂。「四面」等者，即無作四諦也。由四諦四方道風，吹四面四德之香，充而且遍，即是天然四德之理，假修德以遠布。「平等有二」者，「法等」者大慧所觀理也。「同得」者皆用因理以至果也。若所觀理與眾生異不名大慧。「如是如是」等者，「一如法相」者，歎佛所說稱於實故，「二如根性」者，至第五時不差機故。

Next, the section following "someone says" presents the old division of the text: below this should be sixteen chapters; previously, from Maitreya's question onward, there were only ten chapters—this is the opinion of [Hui]long of Mount Lu. "Premature, etc." means one should recount the divisions and boundaries of the preceding and subsequent textual markers to prove that this master divided the text too prematurely. Just as in the case of refuting Guangzhai's conjectures, here we provisionally refute it based on the names "origin and traces". However, according to this master's intention, saying it is in terms of the bodies considers Prabhūtaratna as the origin and Śākyamuni as the traces; previously, in terms of the preaching, Śākyamuni himself spoke the three cycles of opening the provisional and transmission. Now, the reason we refute it from the names is that this master did not know that this present sūtra's revealing the distant [origin] is found in no other sūtra; only in comparison to the entire lifetime [of teachings] and the preceding trace gate does it receive the name "origin". Why would one need to speak of origin and traces right here? If it were taken as a covert, advance intimation, that would be acceptable; but dividing the text at this point makes it too premature. "Made of the seven treasures as a tower" refers to the seven factors of awakening and the seven noble treasures. The seven noble treasures are learning, faith, precept, concentration, vigor, renunciation, and shame. According to their doctrinal stages, the depth of the seven is clarified; since they are the seven of the Buddha's tower and also bear witness to the real sūtra, they both employ the non-active seven factors of awakening and seven treasures. Within the non-active, one still requires inherent virtue, how much more so what is acquired through practice! Because the seven factors of awakening and noble treasures are both acquired through practice, although separated into different treasures, the seven treasures are simply the tower—the signified and signifier are not distinct. However, the tower is that on which things depend, and the adornments are that which depends. "Five hundred [yojanas] high" and so forth: since what the tower signifies must all be interpreted perfectly, the vertical is viewing the fruit from within the cause—the ten thousand practices are one practice, are all practices; the fruit that recompenses the cause is ten thousand virtues, is one virtue, is all virtues. From beginning to end is called vertical; being replete within its stage is called horizontal. In all practices, encountering conditions and facing objects, the truths, conditions, perfections, and so forth are all adornments from cause to fruit; whether horizontal or vertical, they must have an essence before they can be called the adornment of ten thousand goods. "The ground" being resting "in the space of the supreme truth": however, realizing the essence of ignorance is itself the space of the supreme truth; therefore, ignorance has nothing to break and nothing to abide in, and so the space of the supreme truth has nothing that can abide. Because there is nothing that can abide, the ground breaks without breaking, and space abides without abiding. "Various" and so forth: concentration and wisdom are not many; they are spoken of in opposition to darkness and distraction. Furthermore, because concentration and wisdom all-pervasively encompass [all things], they are also said to be many. It is fully explained in the section on encompassing dharmas in the Great Calming and Contemplation. "The room of immeasurable kindness and compassion": because the shrine is the room, it is called the "shrine-room". Saying "also is" again is a re-explanation of the room. A room is also called a house, and standards are also of the banner class, as explained in [the section on] the great elder. "Hanging down jewels" and so forth: from cause to fruit, the fruit-virtues all rely on the ten thousand practices in the cause; due to adornment, one is able to transform those below, just as adornments further hang down. "The four sides" and so forth are the non-active four truths. Due to the path-winds of the four truths from the four directions, blowing the fragrance of the four virtues of the four sides, filling and pervading everywhere, this is the natural principle of the four virtues relying on cultivated virtue to spread far and wide. "Equality has two aspects": "equality of dharma" is the principle contemplated by great wisdom. "Attaining equally" means all employ the causal principle to reach the fruit. If the contemplated principle were different from sentient beings, it would not be called great wisdom. "Thus, thus" and so forth: "first, according with the character of dharmas" praises what the Buddha spoke as conforming to reality; "second, according with the capacities and natures" means that upon reaching the fifth period, it does not fail the faculties.