法華文句記 8.46

8.46

「然過五百三義」者，先列三意，次「菩提心」下釋成三意。菩提心即初住菩提，行者即從初住起行，二文並在因，即《大經》初文也。「得佛道」者，即二三兩文，即是極位菩提涅槃。然須依理使寶所義通，此亦何必以極果為寶所？雖有二意應從初說，良由寶渚、菩提涅槃其名既通，故得兩釋。故從圓義、從初發心，三義具足。「下文云」下至「得佛道也」者，引今文證三義也。「何故」下問。「二乘」下答，一往從果故佛度五百。「免難大機發」者，以文狹故，準〈譬品〉可知。「大經」下正判但至初住也。「此取鈍根」者，有二義，一者五中前三人鈍，以住果故；二者五人大乘根鈍，以教權故。故云若如三藏中至豈須八萬與十千耶？驗知八萬等其教是權。未至界外者尚於此生法華即發，豈定界外必爾許耶？「云云」者，釋出教權須廢所以，當知諸教長遠之位多是教道，豈有出界聞勝應說，必須更經八六四二？雖爾若不釋此開權妙經，豈可專輒汎有此說，今根淺者便生疑謗。佛世尚經四十餘年不顯真實，若除佛滅後及首楞嚴，謗亦成種，但非故惱成種何疑？「漸入佛慧」者，此中文狹，秖云滅化即至寶所，不云城中經諸味者，準〈信解品〉文，理必須有。

Regarding "However, passing five hundred has three meanings": first the three intents are listed, and next from "the bodhi-mind" down they are explained and established. The bodhi-mind is the bodhi of the initial abodal stage; the practitioner starts their practice from the initial abodal stage; both passages concern the cause, which is the first passage of the Great Scripture. "Attaining the buddha path" refers to the second and third passages, which are bodhi and nirvāṇa at the ultimate position. However, one must rely on principle to make the meaning of the treasure trove coherent. Why must the treasure trove necessarily be the ultimate fruition? Although there are two meanings, one should follow the first explanation; precisely because the terms "jewel island" and "bodhi and nirvāṇa" are applicable to both, two explanations are permissible. Thus, in accordance with the perfect meaning, starting from initial aspiration, the three meanings are fully complete. From "The text below says" down to "attaining the buddha path": this cites the present text to verify the three meanings. "For what reason" and below is a question. "The two vehicles" and below is the answer: tentatively speaking from the fruition, the Buddha leads them past the five hundred. "Escaping danger, their Mahāyāna capacity is aroused": because the text is concise, it can be understood by analogy with the "Parable Chapter." "The Great Scripture" and below correctly determines that it only reaches the initial abodal stage. Regarding "This refers to dull faculties": there are two meanings. First, the first three of the five people are dull because they abide in the fruition; second, the five people have dull faculties for the Mahāyāna because the teaching is provisional. Therefore it says that if it were as in the Tripiṭaka, why would eighty thousand and ten thousand [kalpas] be required? We can verify that eighty thousand and so forth are provisional teachings. Those who have not yet reached beyond the realm still arouse [the aspiration] in this lifetime at the Lotus Sūtra; why must it definitely be so long outside the realm? Regarding "and so forth": this explains the reason why the provisional teaching must be abandoned. One should know that the long kalpas of positions in the various teachings are mostly didactic devices. How could it be that, upon leaving the realm and hearing the supreme manifestation, one must necessarily still pass through eight, six, four, and two? Even so, if one does not explain this wondrous sūtra that opens the provisional, how could one arbitrarily and casually make such statements? Those of shallow faculties today would then give rise to doubt and slander. In the Buddha's lifetime, he still did not reveal the true reality for over forty years. Excepting after the Buddha's parinirvāṇa and in the Śūraṅgama, even slandering becomes a seed; provided it is not intentional vexation, how could there be doubt about it becoming a seed? Regarding "gradually entering the buddha-wisdom": the text here is concise, merely saying that extinguishing the phantom brings them to the treasure trove, without mentioning passing through the various flavors within the city; yet by analogy with the text of the "Belief and Understanding Chapter," in principle this must be so.