法華文句記 9.127

9.127

「師子奮迅」等者，此中二釋，前諸所釋用義不同，良由此也。從前釋彌勒不知，乃至此中云「十方」者，多指八方，總云十方耳。又「私謂」至「此點四德云云」者，須述四德對三世意，此之四德非前非後，隨德流類有三世用，故以四德對於三世，不別而別，思之可見。一切萬德對用皆然，況四既非四、三亦非三，若欲略對三四名相者，神通是菩薩遊戲故名為樂，益盡來世故得是常，餘二易見。「三行頌三世」者，前師子等以明三世，文中亦無三世之語，但以義勢同三世耳。今頌亦爾，直以「佛無不實語」等一偈半文而用通之，語既不虛，必知三世益亦真實。「雙答雙釋」者，雙答從來及以師主。「下方空中」引《大論》云「有底散」者，「底」者下也，「散」者空也，此但消名；若出體狀，即約教釋者是也。文初云四後云約教，即四教足。非想是有漏底，空是真諦底，邊際智是俗諦底，皆以極釋也。是則初一是藏，次一是通，次一是別，今經是圓。以中為底，於四釋中但云釋底不云散者，底即散故不復別釋。「云云」者，應簡真中教門各二故底不同，今是開顯圓中道底。「從不依止」等者，居止下空並不依於上下人天。言「人天是二邊」者，約所表釋，人多滯著表有邊，天住淨福表空邊，居此空中以表中道。

Regarding "Lion's Rapid Progress", etc.: here there are two explanations; that the earlier explanations employed different meanings is indeed due to this. From the earlier explanation of Maitreya not knowing up to the mention of "ten directions" here: it mostly refers to the eight directions, and is merely collectively called the ten directions. Furthermore, from "Privately I say..." to "This points out the four virtues, etc.": one must state the meaning of matching the four virtues to the three times. These four virtues are neither before nor after; in accord with the types of the virtues' flow, they have functions across the three times; therefore, matching the four virtues to the three times makes distinctions without being distinct—one can see this upon reflection. All the myriad virtues are like this when matched to their functions; how much more so since the four are not four and the three are not three. If one wishes to briefly match the names and characteristics of the three and four: supernatural powers are the bodhisattvas' play, hence called bliss; their benefit extends through future ages, hence it can be constancy; the other two are easily seen. "Three lines verse the three times": earlier, the lion, etc., were used to clarify the three times; in the text there are also no words indicating the three times, but merely through the force of the meaning it is equivalent to the three times. The present verse is also like this: it directly uses the one and a half verses of "The Buddha has no untrue words," etc., to comprehend it; since the words are not false, one definitely knows that the benefits of the three times are also real. "Answering both and explaining both" means answering both where they came from and who their master is. Citing the Dàzhìdù lùn regarding "the sky below" as having "bottom and dispersion": "bottom" means below, and "dispersion" means empty space; this merely analyzes the names. If bringing forth the substance and characteristics, that is the explanation according to the teachings. The text first mentions four and later mentions according to the teachings, which provides all four teachings. Non-conception is the bottom of the defiled; emptiness is the bottom of the true truth; boundary-wisdom is the bottom of the conventional truth: all are explained in terms of the ultimate. Thus the first one is the Tripitaka [teaching], the next one is the shared [teaching], the next one is the distinct [teaching], and the present sūtra is the perfect [teaching]. Taking the middle as the bottom, why among the four explanations does it only mention explaining the bottom and not dispersion? Because the bottom is itself dispersion, it is not explained separately. "Etc." indicates that one should distinguish that the gates of the true and middle teachings each have two, and therefore the bottoms are not the same; here it is opening and revealing the bottom of the perfect middle way. Regarding "from not relying on..." etc.: dwelling in the sky below does not rely on humans or devas above or below. Stating that "humans and devas are the two extremes" is explained according to what is symbolized: humans mostly have clinging and attachment, symbolizing the extreme of existence; devas dwell in pure merit, symbolizing the extreme of emptiness. Dwelling in this empty sky symbolizes the middle way.