法華文句記 9.109

9.109

陳問偈中亦頌前二，初一行頌前如來安樂，初二句正頌安樂，次二句雖云教化亦屬安樂耳。次一行頌第二意，「易度下」言「云云」者，令出頌中二句之意。「但舉四人」云「欲擬」者，比擬也，亦對也。「如華嚴」下引同也。「四十位」下言「云云」者，明彼此佛慧既同，人法相望亦等，但彼迹此本、彼兼此獨，乃至如後十義不同，本迹雖殊彼此俱四，咸為導首故得例之。雖有加與不加及名不等，為知不是彼法慧等。「薄須塗熨」者，猶如嬰兒為病服藥，暫須斷乳權以毒塗，藥勢歇已洗乳令服，初乳後乳乳體不殊，中間為病進否權設。亦如癰瘡熱氣正盛，且須冷熨熱休息冷，初身後身其體不異，為熱暫熨熱退如初。此入彼入二處不異，但根鈍者入時未至，如癰如嬰尚須塗熨，以酪等三暫時調熟故云「薄」耳。

In the verses stating the question, they also versify the preceding two [points]. The first single stanza versifies the preceding peaceful practice of the Tathāgata: the first two lines directly versify peaceful practice, and the next two lines, although speaking of teaching and conversion, also belong to peaceful practice. The next single stanza versifies the second meaning. Where it says "etc." under "easily crossed over," this directs one to bring out the meaning of the two lines in the verse. Saying "desiring to compare" regarding "merely raising four people" means to make an analogy, and also to match. Under "as in the Huayan," it cites the correspondence. Where it says "etc." under "the forty stages," this clarifies that since the buddha-wisdom in both is identical, the person and dharma seen against each other are also equal; it is only that that one is the traces and this one is the origin, that one combines and this one is exclusive, and even extends to the ten different meanings below. Although origin and traces are distinct, both have four [leaders], and all serve as guides and leaders, so they may be paralleled. Although there is the distinction of empowerment versus non-empowerment and the names are not equal, this is to show that they are not that Dharmamati and the others. As for "slightly requiring plastering and ironing": it is just like an infant taking medicine for an illness, where one must temporarily stop breast-milk and provisionally smear poison [on the breast]; when the potency of the medicine has subsided, one washes the breast and lets the child drink. The earlier milk and the later milk are not different in milk-substance; in between, because of the illness, progress or halt was provisionally devised. It is also like when the heat-qi of an abscess is raging fiercely, one must temporarily iron it with cold; when the heat subsides, one stops the cold. The earlier body and the later body are not different in substance; for the heat, it was temporarily ironed, and when the heat recedes, it is as at first. This entrance and that entrance are not different in the two places; it is only that for those of dull faculties, the time of entrance had not yet arrived, and like the abscess and like the infant they still required plastering and ironing, using the three flavors such as curds to temporarily season and ripen them; hence it merely says "slightly."