法華文句記 8.95

8.95

「今初」等者，此正釋中，先列三時在法華外，次「大品」下明三時不及法華，故以法華人法永異眾經。若不爾者，破欲貶挫，法華之妙毀在其中，何成弘讚？嘉祥猶然，況復餘者？「大品」等帶具如《玄》文節節明五味者是也。若不爾者，安知從昔未曾顯說？祕密之藏不妄與人，多怨嫉等。「當鋒」者，《法華》在前如大陣難破，《涅槃》在後如餘黨不難，初當先鋒斯為不易。「此經具說」至「亦即是祕密藏」者，初是開權，「亦即是」下顯實。權即是實故云「亦即」。「如來」至「怨嫉」者，思宿惡為「怨」，忌現善曰「嫉」；故障未除者為「怨」，不喜聞者名「嫉」。今通論者，迹門以二乘鈍根菩薩為怨嫉，五千起去未足可嫌；本門以菩薩中樂近成者而為怨嫉，闔眾不識何得為怪？今仍在迹意則可見。「理在難化」者，明此理者意在令知眾生難化。「四信」等三力者，文中二釋共顯一意，初對三德，次對三法，故四信為行始，四弘為能導，大智為能開，故此四信須約圓乘，謂一體三寶一念十戒，方為圓門四弘之首。故次文云「信則信理，理即法身，若有法身，即有理性一體三寶。」「志願是立行」者，四弘大誓立一切行，法身約所信，諸行約所引，眾善之根即般若是，故所信中具足四法。既對三德從勝立名，若不爾者，安為此界他方佛之所念？「初心棲此」等者，此用所表如前荷負，若不爾者，色身共宿乃至摩不淨頭，於理何益？生處、得道、轉法輪、入涅槃等處，具如《止觀》第七化身八相。此四相處尚應起塔，況復五師及此經所在，即是法身四處皆應起塔，況經著塔中，則為已有法身全身舍利，故引論證生法二身各有全碎。「云云」者，令釋出四相，生身全碎如釋迦多寶。法身二者，諸方便教，法身碎也；法華一實，法身全也。四教五時委簡可見。故知諸經全碎相半，唯此《法華》法身全身更無餘法，皆入實故。注家云：向以人為魚兔，故與丈六齊功，今以詞為筌罤，故與舍利等妙。若其不簡詞之麁妙，還與色身齊功，此經何殊《阿含》、《婆沙》？故知注家不曉持者與法佛共宿，不知所持與法身界齊，故十七名中名堅固舍利，碎身身界不受堅固之名。

Under "Now first": in this correct explanation, first three periods are listed outside the Lotus; next, under "The Large Prajñā", it shows that the three periods do not equal the Lotus; thus by means of the Lotus, persons and Dharma are forever distinct from all [other] sūtras. If not so, seeking to refute and demean them would end up reviling the wondrousness of the Lotus itself; how could that constitute propagation and praise? Even Jiāxiáng was like this, how much more so others? The inclusion of the Large Prajñā and others is as explained section by section on the five flavors in the Profound Meaning. If not so, how could one know that from the past it had never been openly preached? The secret storehouse is not given to people lightly, and incurs much enmity and jealousy. "Facing the frontline": the Lotus is in the front, like a great battle array hard to break; the Nirvāṇa is at the rear, like remaining remnants that are not difficult; facing the frontline at the beginning is indeed not easy. From "This sūtra fully preaches" to "is also the secret storehouse": the first is opening the provisional; under "is also" is revealing the real. The provisional is precisely the real, hence it says "is also." From "The Tathāgata" to "enmity and jealousy": brooding over past evils is "enmity"; resenting present good is "jealousy." Those whose obstacles have not been removed are "enmity"; those who do not delight in hearing are "jealousy." Discussing it generally now: in the trace gate, the two vehicles and dull-rooted bodhisattvas harbor enmity and jealousy, so the five thousand walking out need not be blamed; in the origin gate, those among the bodhisattvas who delight in proximate attainment harbor enmity and jealousy, so that the entire assembly fails to recognize it—how could that be surprising? Now, still being in the traces, the meaning is evident. "The principle lies in being difficult to transform": explaining this principle aims to make one know that sentient beings are difficult to transform. The three powers of "the four faiths", and so forth: the two explanations in the text together reveal a single meaning. First, matching with the three virtues; next, matching with the three dharmas. Thus the four faiths are the beginning of practice, the four great vows are what guide, and great wisdom is what opens; therefore these four faiths must be explained in terms of the perfect vehicle—meaning the three treasures of one essence and the ten precepts in a single thought—before they can serve as the head of the four great vows of the perfect gate. Hence the following text says: "Faith means believing in the principle; the principle is the dharmakāya; if there is the dharmakāya, there are the three treasures of the principle's one essence." "Aspiring vows establish practice": the four great vows establish all practices. The dharmakāya is treated as what is believed; all practices are treated as what is led; and the roots of manifold good are precisely prajñā; hence what is believed contains all four dharmas. Since they are matched with the three virtues and named after what is preeminent, if not so, how could one be mindfully protected by the buddhas of this world and other directions? Under "The initial mind rests here": this function symbolizes what was previously called shouldering; if not so, how could residing together with the physical body or rubbing an impure head benefit the principle? Places of birth, attaining the Way, turning the wheel of the Dharma, and entering nirvāṇa: these are fully explained as the eight aspects of the transformation body in fascicle seven of Calming and Contemplation. Since stūpas should be erected at the sites of these four aspects, how much more so where the five teachers and this sūtra reside, which is the dharmakāya! Stūpas should be built in all four places; how much more so when the sūtra is placed in a stūpa, which means one already possesses the complete-body relics of the dharmakāya! Hence treatises are cited to prove that both the physical and Dharma bodies have whole and broken [relics]. Regarding "and so forth": requiring an explanation of the four aspects. The whole and broken aspects of the physical body are like Śākyamuni and Prabhūtaratna. The two aspects of the dharmakāya are: in the provisional teachings, the dharmakāya is broken; in the one reality of the Lotus, the dharmakāya is whole. The four teachings and five periods can be clearly distinguished. Thus one knows that in other sūtras, whole and broken are fifty-fifty; only in this Lotus is the dharmakāya a complete body without any remaining dharma, because all enter reality. A commentator says: "Previously, taking persons as fish or hares, they were equal in merit to the sixteen-foot body; now, taking words as nets or traps, they are equal in wondrousness to relics." If one does not distinguish the coarse and wondrous in words and equates them with the physical body, how would this sūtra differ from the Āgamas and the Vibhāṣā? Thus one knows the commentator does not realize that the upholder dwells together with the Dharma Buddha, nor that what is upheld equals the realm of the dharmakāya; hence among the seventeen names it is called "solid relics," whereas the physical realm of a broken body does not receive the name "solid."