法華文句記 2.21

2.21

In explaining the background of “Revata,” the first is the mundane [siddhānta]; from “provisional combination” onward are the individual and therapeutic [siddhāntas]; from “the Ekottarāgama” onward is the ultimate truth [siddhānta]. Thus, tentatively speaking of the single incident of the two demons contesting the corpse, it only possesses two siddhāntas; but if considered in itself, the incident of contesting the corpse possesses all four siddhāntas: “provisional combination” is the mundane; “easy to be saved” is the individual; “asking the people” is the therapeutic; “hearing the teaching” is the ultimate truth. The incident of the two demons contesting the corpse is found in the seventh note of the Mohe zhiguan. Citing the Ekottarāgama merely corroborates the ultimate truth. The incident of faults of speech is found in the Jincang jing. In the classification according to the teachings, it also relies on contesting the corpse as the basis of the meaning. Where the separate teaching says “it is not one's own,” whenever the separate teaching establishes the buddha-realm, there are three meanings: first, taking the nature of principle as the buddha-realm; second, taking the culmination of fruition as the buddha-realm; third, partially designating [stages] from the first bhūmi onward as the buddha-realm. Here, saying that all ten realms are not one’s own refers to partially designating the buddha-realm from the first bhūmi onward; if it referred to the culmination of fruition, it should say that the nine realms are not one’s own. In the perfect teaching, “neither self nor other” means neither true nor conditional, and furthermore neither together nor separate. Moreover, “not belonging to oneself” differs from the previous two [teachings], and “not belonging to another” differs from the separate teaching. Previously, the classification according to the teachings relied on provisional combination; now, both origin and traces and the contemplation of mind rely on the asterisms—these are all according to convenience. “Seeing the Buddha like a star” is the idea in the Pratyutpanna-samādhi-sūtra. Under “contemplation of mind,” where it says “and so on,” one should cite the Pratyutpanna-samādhi at length, and so on.