法華文句記 9.79

9.79

「止觀二行各有四」者，此中初二行頌止四，次三行頌觀四。初止四者，初一行頌第一離嫉諂，次一句頌第二離輕罵，三一句頌第四離諍競，四半行頌第三離惱亂。次三行頌觀四者，初一行頌第一大悲，次一行頌第三大師，三二句頌第二慈父，四二句頌第四等說。「但其皆曾發心」者，以皆曾發偏小之心，入實不遙通成大機，即慈境也。「此悲境攝一切三界內者」者，文中既不云出家，則知是界內流轉之徒。《經》雖但云「非菩薩」，以大例小驗知亦不發小，準前大小俱是慈境故也。應知與樂拔苦隨舉一邊，故各釋妨令通大旨。《經》云「不聞不知」等者，據理而言，偏亦應有不問不信等，圓亦應有不聞不知等。

Regarding "the two practices of calming and contemplation each have four": here, the first two verses praise the four of calming, and the next three verses praise the four of contemplation. As for the first four of calming: the first verse praises the first, leaving behind jealousy and flattery; the next line praises the second, leaving behind slighting and cursing; the third line praises the fourth, leaving behind dispute and contention; and the fourth half-verse praises the third, leaving behind vexation and disturbance. As for the next three verses that praise the four of contemplation: the first verse praises the first, great compassion; the next verse praises the third, the great teacher; the third two lines praise the second, the compassionate father; and the fourth two lines praise the fourth, preaching equally. Regarding "merely because they had all previously generated the aspiration": because they had all previously generated an aspiration of the one-sided and small, entering the real is not far off, and they universally become great capacities; this is the realm of loving-kindness. Regarding "this realm of compassion encompasses all those within the three realms": since the text does not say they have gone forth from the household life, we know they are beings transmigrating within the realm. Although the sūtra merely says "are not bodhisattvas," by taking the great as analogous to the small we verify that they have not generated the small [aspiration] either, corresponding to the previous point that both great and small are the realm of loving-kindness. One should know that bestowing joy and removing suffering are mentioned one side at a time; therefore, each objection is resolved to penetrate the broad import. The sūtra says "do not hear, do not know" and so forth: in principle, the one-sided should also have "not asking, not believing," and the perfect should also have "not hearing, not knowing."