法華文句記 9.198

9.198

此品《文句》疏文稍繁，前後難見故前錄出，但依此開。開顯文二：先誡信；次正答，又二：長行、偈頌。長行二：謂法、譬。初法說為二：一三世益物，二總結不虛。初三世為二，初過去為二：初從「如來祕密」下出執近之謂，二從「然善男」下破近顯遠。初文又三：初出所迷之法，二出能迷之眾，三出迷遠之謂。次破近顯遠，又二：初顯遠，二益物所宜。初又二：法說，譬說。譬說又三：初舉譬問，二答，三合。次益物所宜中又三：初益物處，二「拂迹上」疑，三「若有眾生」下正明益物所宜。於中又二：一感應，二施化。於中又二：先明形聲益，次得益歡喜。先形聲又二：先形，次聲。形益又二：一非生現生，二非滅現滅。聲益如文，得益歡喜如文。次「從諸善男子如來見」下，現在益物，又二：先機感，次應化。於中又二：一非生現生，次非滅現滅。初文又二：一現生，次現生利益。現生又二：一現生，二非生。第二現生利益中二：先形聲，次不虛。不虛又二：先不虛，次釋不虛。又二：初照理不虛，次從「以諸」下明稱機不虛。於中又二：先機感，次施化。次明非滅現滅，又二：一非滅現滅，二現滅利益。初又二：初本實不滅，於中又二：初明果位常住，次舉因況果；二從「然今」下迹中唱滅。次現滅利益又二：初不滅有損，二從「以方便」下唱滅有益。初又二：初不滅有損，次廣釋。次有益中二：先歎佛難值，次釋如文。第二總結不虛為三：先明諸佛出世必先施三，次明皆為化物，三皆非虛妄。次譬中二：開、合。開譬為二：一良醫譬三世，二治子譬不虛。初文又三：一醫遠行譬過去，二還已復去譬現在，三尋來譬未來。過去又二：初發近顯遠，二化益所宜。今但化益，上化益又三：一處所，二拂迹，三正化。今但正化，上正化又二：一機感，二正應化。今具譬之，今就初文為二：初如有良醫超譬應化，從多諸子息追譬機感，次正應化（已上譬文勘上法文）。

The commentary text on this chapter in Words and Phrases is somewhat complex and difficult to survey from beginning to end, so it has been recorded beforehand; simply open it according to this. The text opening and revealing has two parts: first, admonishing faith; next, the direct answer, which also has two parts: prose and verses. The prose has two parts: dharma and metaphor. First, the explanation in terms of dharma has two parts: 1. benefiting beings across the three periods of time; 2. concluding generally that it is not false. First, the three periods of time has two parts; first, the past has two parts: first, from 'the Tathāgata's secret' onward, setting forth the notion of clinging to the recent; second, from 'however, good sons' onward, breaking down the recent and revealing the remote. The first text has three parts: first, setting forth the dharma that is confused; second, setting forth the assembly that is confused; third, setting forth the notion that confuses the remote. Next, breaking down the recent and revealing the remote also has two parts: first, revealing the remote; second, benefiting beings according to what is appropriate. The first also has two parts: explanation in terms of dharma, and explanation in terms of metaphor. The explanation in terms of metaphor also has three parts: first, raising the metaphor to ask; second, the answer; third, the matching. Next, within benefiting beings according to what is appropriate, there are also three parts: first, the place of benefiting beings; second, brushing away doubts about traces; third, from 'if there are sentient beings' onward, directly clarifying benefiting beings according to what is appropriate. Within this, there are two parts: 1. stimulus and response; 2. conferring conversion. Within this, there are two parts: first, clarifying the benefit through form and sound; next, attaining benefit and rejoicing. First, form and sound has two parts: first, form; next, sound. The benefit of form has two parts: 1. manifesting birth when there is no birth; 2. manifesting extinction when there is no extinction. The benefit of sound is as in the text; attaining benefit and rejoicing is as in the text. Next, from 'Good sons, what the Tathāgata sees' onward, benefiting beings in the present also has two parts: first, the capacity and stimulus; next, response and conversion. Within this, there are two parts: 1. manifesting birth when there is no birth; next, manifesting extinction when there is no extinction. The first text also has two parts: 1. manifesting birth; next, the benefit of manifesting birth. Manifesting birth also has two parts: 1. manifesting birth; 2. non-birth. In the second, the benefit of manifesting birth, there are two parts: first, form and sound; next, not being false. Not being false also has two parts: first, not being false; next, explaining not being false. This also has two parts: first, shining on principle not being false; next, from 'by various' onward, clarifying that according with capacity is not false. Within this, there are two parts: first, the capacity and stimulus; next, conferring conversion. Next, clarifying manifesting extinction when there is no extinction has two parts: 1. manifesting extinction when there is no extinction; 2. the benefit of manifesting extinction. The first also has two parts: first, in the origin it is truly not extinguished, within which there are two parts: first, clarifying that the fruition stage is permanently abiding; next, citing the cause to illustrate the fruition; second, from 'yet now' onward, announcing extinction within the traces. Next, the benefit of manifesting extinction also has two parts: first, non-extinction causes harm; second, from 'by expedient means' onward, announcing extinction brings benefit. The first also has two parts: first, non-extinction causes harm; next, extensive explanation. Next, within bringing benefit there are two parts: first, praising the Buddha as difficult to encounter; next, explanation as in the text. Second, concluding generally that it is not false has three parts: first, clarifying that when buddhas appear in the world they must first employ the three; next, clarifying that all are for converting beings; third, all are not false. Next, in the metaphor, there are two parts: opening and matching. Opening the metaphor has two parts: 1. the metaphor of the skilled physician for the three periods of time; 2. the metaphor of curing the sons for not being false. The first text also has three parts: 1. the physician traveling far as a metaphor for the past; 2. returning and departing again as a metaphor for the present; 3. returning shortly as a metaphor for the future. The past also has two parts: first, disclosing the recent and revealing the remote; second, conversion and benefit according to what is appropriate. Here, it is only conversion and benefit; the above conversion and benefit also has three: 1. place; 2. brushing away traces; 3. direct conversion. Here, it is only direct conversion; the above direct conversion also has two: 1. capacity and stimulus; 2. direct response and conversion. Now it fully illustrates them by metaphor; now in the first text there are two parts: first, 'like a skilled physician' leaps ahead to illustrate response and conversion; from 'having many sons' it traces back to illustrate capacity and stimulus; next, direct response and conversion (the above metaphorical text is to be checked against the dharma text above).