法華文句記 9.101

9.101

故以第二義顯初義云「結緣事淺」，初從此佛菩薩結緣，還於此佛菩薩成熟。「平等意趣」義如前云。由此二義須召下方，故一召下方亦成三義，是故止彼。無三義者無四悉益，召下三義即具四益，初子弘父法有世界益，次「以緣」下緣深利多有為人益，三「又得」下近疑破故有對治益，遠本顯故有第一義益，此是召本弘經之益。於前四悉，但在世界、為人，斷疑即是本，由此中未述。「住處」下釋本處也。先出土名，次以四德釋之，三「是為」下結名。本有四德為所依，修得四德為能依，能所並有能依之身，依於能所所依之土，二義齊等方是毘盧遮那身土之相。若云塵剎重重相入、重重相有重重事等重重說等為未了者，以事顯理，若不了此一旨，誰曉十方法界唯有一佛，亦許他佛。若許他佛，他亦身土重重互現互入互融，當知秖是約一論遍。四「以不」下釋住意。五「下方」下釋下方也。「法性之淵底」釋下也。「玄宗之極地」釋方也。玄理之宗故名「玄宗」，宗謂宗致，取果所期，此諸菩薩分到所期，且云極地。又地裂者，地覆本屬如迹隱本，今開迹顯本故裂地表之。然諸菩薩於此已前亦曾有迹，雖但顯本於理未彰，但弟子被覆義當覆師，弟子若顯師無不顯，故顯弟子義當顯師。

Therefore, the second meaning is used to clarify the first meaning, stating that "the matter of forming affinities is shallow"; one initially forms affinities through this buddha and bodhisattva, and returns to this buddha and bodhisattva to reach maturation. The meaning of "the purport of equality" is as stated before. Due to these two meanings, one must summon those from below; thus, a single summoning of those from below also accomplishes the three meanings, and for this reason he stops the others. Lacking the three meanings, one lacks the four siddhānta benefits; summoning those from below with the three meanings completely provides the four benefits: first, sons propagating the father's teaching possesses the mundane benefit; next, below "by affinities," deep affinities bringing abundant benefit possesses the benefit for individuals; third, below "furthermore obtaining," breaking recent doubts possesses the counteractive benefit, and revealing the distant origin possesses the supreme-truth benefit—these are the benefits of summoning the original ones to propagate the sūtra. Regarding the previous four siddhāntas, they were only in the mundane and for individuals, and severing doubt is the origin, which was not explained here. Below "abode," it explains their original place. First it presents the name of the land, next explains it by the four virtues, and third, below "this is," concludes the name. The originally existent four virtues are that upon which one relies, and the cultivated four virtues are that which relies; both that which relies and that upon which it relies have bodies that rely, which rely on the land that is relied upon by both that which relies and that upon which it relies. Only when the two meanings are equal are they the characteristics of Vairocana's body and land. If one says that dust-mote lands repeatedly entering one another, repeatedly having one another, having repeated phenomena, having repeated explanations, and so forth are not yet definitive, this is using phenomena to reveal principle; if one does not understand this single import, who can comprehend that the ten-direction dharma realm has only one buddha, while also allowing for other buddhas? If one allows for other buddhas, their bodies and lands also repeatedly manifest, enter, and blend with one another; one should know this is merely discussing pervasiveness in terms of the one. Fourth, below "by not," it explains the intention of abiding. Fifth, below "lower region," it explains the lower region. "The bottom of the abyss of the dharma-nature" explains "lower." "The ultimate realm of the profound principle" explains "region." Because it is the principle of the profound doctrine, it is called "profound principle"; "principle" means the essential aim, the anticipated attainment of the fruit; these bodhisattvas have partially arrived at what was anticipated, so it is tentatively called the ultimate realm. Furthermore, as for the earth splitting open: the earth covering the original subordinates is like the traces concealing the origin; now, opening the traces to reveal the origin, it splits the earth to express this. However, these bodhisattvas also had traces before this; although only the origin was revealed, it was not yet evident in principle. But when the disciples are covered, it functionally covers the master; if the disciples are revealed, there is none of the master who is not revealed; therefore revealing the disciples functionally reveals the master.