法華文句記 9.134

9.134

結請中《經》但舉難信者託物不信拒而擊佛，令必有答。「色美」等者，以色等為喻者，總在年少為言耳。「指百歲」等者，先略合譬，次敘。「淮北諸師用譬釋譬」者，先釋譬，次合。釋譬言「子不服藥」者，且據不現劣應之身而云「不服」，仍以勝表本故云「百歲」，既云「若佛及佛」則顯彌勒不知。次「如來」下今合譬，今師用之故無非斥，合文仍略。言「如來橫服垂應藥」者，智契深理，由豎服於真諦之藥，處處益物，乃由橫服垂應之藥。真諦藥者，假即空故，權即實故，自行冥故。垂應藥者，空即假故、實即權故、化他起故，如是初心由橫豎不二之妙藥也。此之三藥無前無後，真諦藥者，以治病故。垂應藥者，以還年故。不二藥者，以延壽故。以還年故雖老而少，現不二身故云「本地」。「九次第定是善入」者，從禪至禪無間入故。「奮迅是善出」者，從禪至禪皆經散心，以散名「出」。「超越是善住」者，雖經起散住禪宛然。「畢法性為善入」者，「畢」者窮也，窮法性故。「首楞嚴」者，能現威儀故。「王三昧」者，如王安國故。此中約教藏通同者，所證同故。「據因為善習」等者，自淺階深故云「次第」。言「云云」者，善出善住皆應從果立名，因皆善習如向分別。此中不論本迹者，既是本中弟子未須論迹。「信者即增道」下「云云」者，未來稟權多疑遠本，應須委約諸方便教明不信者，消今文意，今文並約久成明信而論增道，增道必損生，具如後品。

In the concluding request, the Sūtra merely presents what is difficult to believe, relying on worldly disbelief to challenge and prompt the Buddha, ensuring that he will definitely answer. Regarding "fine complexion", etc.: using complexion and so forth as a metaphor is simply speaking in terms of being young. Regarding "pointing to a hundred years old", etc.: first it briefly matches the metaphor, and next narrates it. Regarding "the various masters of Huáinán and Huáiběi using a metaphor to explain the metaphor": first it explains the metaphor, and next matches it. When explaining the metaphor, saying "the son does not take the medicine" is provisionally based on not manifesting the inferior response body and thus calling it "not taking," while still using the superior to symbolize the origin and thus saying "a hundred years old"; since it says "if a buddha and a buddha," this reveals that Maitreya did not know. Next, from "the Tathāgata..." onwards, it now matches the metaphor; because the present master adopts it, there is no criticism or rejection, though the matching text remains brief. Saying "the Tathāgata horizontally takes the medicine of manifesting responses": his wisdom tallies with deep principle, because he vertically takes the medicine of the true truth; benefiting beings everywhere is through horizontally taking the medicine of manifesting responses. As for the medicine of the true truth: because the provisional is emptiness, because the provisional is the real, and because one's own practice is profound. As for the medicine of manifesting responses: because emptiness is the provisional, because the real is the provisional, and because transforming others is initiated. Thus the initial mind arises from the wondrous medicine of the non-duality of horizontal and vertical. These three medicines are neither before nor after: the medicine of the true truth is for curing illness; the medicine of manifesting responses is for restoring youth; the medicine of non-duality is for prolonging life. Because of restoring youth, although old he is young; manifesting the non-dual body is why it is called the "ground of origin." "The nine successive absorptions are good entry": because one enters from absorption to absorption without interruption. "Rapid progress is good emergence": because from absorption to absorption one passes through the distracted mind, and this distraction is named "emergence." "Transcendence is good abiding": because although giving rise to distraction, abiding in absorption remains distinct. "Exhausting dharma-nature is good entry": "exhaust" means reaching the end, because one exhausts the dharma-nature. "Śūraṅgama": because of being able to manifest dignified deportment. "King of Samādhis": because it is like a king pacifying a country. Here, regarding the teachings, that the Tripiṭaka and shared [teachings] are identical is because what they realize is identical. Regarding "taking the cause as good practice", etc.: from shallow to deep is why it is called "successive." The word "etc." indicates that good emergence and good abiding should both take their names from the result, while in the cause all are good practice, distinguished as above. The fact that origin and traces are not discussed here is because these are disciples from the origin, so there is no need yet to discuss the traces. Regarding "etc." under "Those who believe will advance in the path": beings in the future who adhere to the provisional will mostly doubt the distant origin; one must explain those who do not believe thoroughly based on the various skillful means teachings to clarify the present text's meaning. The present text discusses advancing in the path and clarifying faith entirely in terms of having achieved buddhahood long ago; advancing in the path will definitely diminish rebirth, fully as in the subsequent chapter.