法華文句記 2.13

2.13

In the explanation according to the teachings, regarding the 'fourteen transformations': this is fully as in the Expository Notes, and thus the four dhyānas are explained by the fourteen transformations; these are attained by all arhats. Next, 'contemplation' and so forth can only be fully possessed by those liberated in both ways, because those who possess the contemplation dhyānas will inevitably attain the concentration of cessation of perception and feeling. Next, the 'ten all-inclusives' are intended to make supernormal powers extensive and universal. 'Smelted, perfumed, and cultivated' are as in the ninth fascicle of Great Calming and Contemplation and the Gradual Order of the Dharma Realm; the ten all-inclusives are fully detailed in the Gradual Order of the Dharma Realm. 'Phenomenal dhyāna' is fully as in the text of the Profound Meaning and the Gradual Gate of Dhyāna. The 'eighteen transformations' are as in the tenth fascicle of the Notes on Great Calming and Contemplation. Furthermore, some say: the eighteen transformations refer to shaking and so forth; now they are stated in verse: 'Shaking and blazing, / flowing and manifesting, / transforming and coming and going, / curling and stretching bodies of many forms, / going to adapt to realms, hiding and appearing, / mastery and subduing others, / bestowing eloquence and recollection, / bestowing security and emitting light.' Others also say: emitting fire from the upper body, and so forth. Regarding 'giving rise to wisdom based on emptiness': emptiness is the object-field of the truth; wisdom generated based on the object-field broadly belongs to the nature of wisdom; hence it says 'with a mind of wisdom of emptiness.' Regarding 'gradual order' and so forth: the functions of the three truths are broadly termed supernormal powers; from the first bhūmi onward, they are distinctively termed stimulus and response. Because of the gradual order of the three truths, it says 'deeply penetrating'; being exclusively the dharma of bodhisattvas, it tentatively says 'surpassing the two vehicles,' but in reality it transcends both the two teachings and the three vehicles. The statement 'not with dual characteristics' and so forth: non-duality is the true character; seeing lands is supernormal power; seeing based on principle is therefore called 'seeing without dual characteristics.' The phrase 'and so forth' directs one to distinguish them: the first two are attained through cultivation, while the latter two are attained through manifestation; the Tripitaka teaching relies on phenomenal dhyāna, the shared teaching relies on true principle, the distinct teaching assists before the bhūmis, and the perfect teaching manifests spontaneously. The first two are called supernormal and transformation, while the latter two are called secret and response; the first two subdue sentient beings, while the latter two see sentient beings' capacities; the first two can be destroyed, while the latter two are indestructible; the first two are in the teaching path, while the latter two are in the realized path; the physical supernormal powers of the first two are only present, while the latter two penetrate the three periods of time; the first two cultivate supernormal powers only at noble stages, while the latter two cultivate supernormal powers at both ordinary and noble stages; the first two can be cultivated following any support, while the latter two must have superior support. 'Vowing to attain supernormal powers' should have been in the previous explanation of causes and conditions; however, the four vows may also express the teachings. In the present text, the first teaching follows phenomena, the shared teaching follows truth, and the latter two reside in principle, so they are comfortably placed here. The phrase 'and so forth' means that there are many more conditions that all lie in wishing and attaining; there are also those who attain without wishing, following conditions, just like Aniruddha's condition of trimming the lamp with an arrow. Regarding 'leading them to enter the ultimate, and so forth': the distinction of the five flavors is as before.