法華文句記 8.140

8.140

是定聖行攬因成果，果地事用無爽於理，即楞嚴中具諸三昧，非昔因時見禪法界，豈背捨等變過三千？然化佛事宜附小名，故《大論》中亦是準小，故云欲得自在修勝處，欲得廣普修一切，處若但小用唯於三千。又初「一變」下表破三惑者，既楞嚴中即理之事，不妨一一皆破三惑；況今三昧直論功用，破惑乃是所表而已。表前破已表後更破，如僧中與欲者，不必全同僧中法事、故云「如」耳。多寶願力須諸佛集，復令時會知分身多，故此諸佛為開塔集，集又不至但遣侍者，傳問訊等狀如與欲，故諸侍者但申問訊，無說欲辭。「大集若干諸佛與欲」者，於欲色二界大空亭中，廣集十方一切諸佛。二十一云：「南方有佛名曰金藏，彼諸菩薩見光明已，問於彼佛。彼佛答云：北方世界有佛，名釋迦牟尼，欲為大眾說法破大憍慢，遣使從我索欲。我今與之。餘方亦爾，各令一大菩薩與十恒沙諸菩薩等來此偈讚，亦無別欲詞。」《大品》亦千佛同說。今已開權，次欲顯遠，使諸佛道同，故令諸佛與欲。有人問：眾俱在空，分身何故猶處於地？今答：時眾已聞迹門開權，初入寂光之土，故以居空表之；分身示迹，各有所化之土，故居地以表之。又釋迦不久顯本，亦先居空以表之，各有其致不須疑也。「爾時釋迦」下亦約所表為開權者，多寶本為證經故來，應令眾見，佛身表實、塔開表權，故開塔表開權，見佛表顯實。有人於此立本迹者，不然。本文在下，

This concentration is a noble practice that gathers the cause to achieve the fruit; the concrete functions at the stage of the fruit do not contravene principle. That is, within the Śūraṅgama, all samādhis are complete; it is not like the dhyāna of the dharmadhātu seen during the past causal stage—how could the liberations and so forth transform more than three thousand worlds? However, the affairs of the transformed Buddha ought to conform to the small names, so in the Great Treatise it also accords with the small; hence it says: "wishing to attain sovereignty, cultivate the stations of mastery; wishing to attain wide universality, cultivate all-bases." If it were solely the small function, it would apply only to the three thousand. Furthermore, below the initial "one transformation", signifying the destruction of the three delusions: since these are concrete phenomena identical to principle within the Śūraṅgama, there is no impediment to each and every one breaking the three delusions; how much more so when this present samādhi directly discusses function, while breaking delusions is merely what is signified. Signifying what was previously broken has already signified what will be further broken later. As for granting consent in the saṅgha: it need not be entirely identical to the legal proceedings in the saṅgha, hence it merely says "like". Prabhūtaratna's vow-power requires that all the buddhas assemble, and also causes the assembly at that time to know that the emanation bodies are numerous; therefore, these buddhas assemble to open the tower. In assembling, they also do not arrive in person but merely send attendants to convey inquiries and so forth, in a manner resembling the granting of consent; thus, the attendants merely convey inquiries and have no words declaring consent. In "the Great Collection [Sūtra], several buddhas granted consent": in the great pavilion of empty space of the desire and form realms, all the buddhas of the ten directions were widely assembled. The twenty-first [fascicle] states: "In the southern direction there is a buddha named Suvarṇagarbha. Those bodhisattvas, having seen the light, questioned that buddha. That buddha answered: 'In the northern world there is a buddha named Śākyamuni. Wishing to speak the Dharma for the great assembly to shatter their great arrogance, he sent an emissary to request consent from me. I now grant it to him.' The other directions were also like this, each ordering a great bodhisattva together with bodhisattvas as numerous as the sands of ten Ganges Rivers to come here and praise in verse, also without separate words of consent." The Pañcaviṃśati also has a thousand buddhas preaching together. Now, having already opened the provisional, he next wishes to reveal the distant [origin], so that the paths of all buddhas are identical; hence he causes all the buddhas to grant consent. Someone asked: Since the assembly was all in the empty sky, why were the emanation bodies still on the ground? Now I answer: The assembly at that time had already heard the opening of the provisional in the trace gate and had initially entered the Land of Eternally Quiescent Light; therefore, their dwelling in the empty sky signifies this. The emanation bodies manifest traces, and each has a land to transform; therefore, their dwelling on the ground signifies this. Furthermore, Śākyamuni would before long reveal the origin, so he also first dwelt in the empty sky to signify this; each has its own rationale, and there is no need to doubt. Below "At that time Śākyamuni", also in terms of what is signified being the opening of the provisional: Prabhūtaratna originally came to bear witness to the sūtra and should cause the assembly to see him; the Buddha's body signifies the real, and opening the tower signifies the provisional; therefore, opening the tower signifies opening the provisional, and seeing the Buddha signifies revealing the real. For someone to establish origin and traces here is incorrect. The main text is below.