法華文句記 2.72

2.72

Next, with regard to contemplation of mind: here, the earlier text's recounting of the old and refuting the former opinions corresponds to causes and conditions; the two explanations of the present text correspond to teaching and contemplation. Although origin and traces are lacking, virtues follow the persons and are therefore not clarified again; the three contemplations do not differ, but are named differently according to phenomena. If so, then the various phrases also mutually contain one another: only by attaining the three contemplations in a single mind of irreversibility can one attain down to the three contemplations in a single mind of saving beings; only down to attaining the three contemplations in a single mind of saving beings can one attain up to the three contemplations in a single mind of irreversibility; the phrases in between may be known by analogy with this. One should know that a hundred phrases are just one phrase; therefore, from the initial abode onward, stage after stage is fully integrated, the phrases differ while the meaning is identical, and there is no need for convoluted explanation. In the Hinayana, when the Buddha opened the beginning of the meaning of a single phrase for Śāriputra, Śāriputra could expound it without end; how much more so for the virtues of these perfect bodhisattvas—would one divide them up to fix them rigidly? Furthermore, the contemplation gate is itself their virtue; when the contemplation is integrated and the virtue is wondrous, how could there be any doubt? Therefore, one should explain them freely in terms of all the phrases. Someone asks: 'Why does Mañjuśrī hold the head position here?' Answer: 'Since he was able to resolve Maitreya's doubts in the preface, he is the head of the initiation of the whole sūtra; moreover, in the presence of twenty thousand buddhas he raised doubts on behalf of the assembly; therefore, he is placed at the head of the eighty thousand.' As for 'dharma gates,' etc., following these names and meanings, by analogy there should be four explanations; yet why are they few now? First, it can be known by following the analogy. Furthermore, the traces and deeds of bodhisattvas may be concealed or revealed, real or conventional, master or companion, unlike the prominent deeds of śrāvakas; though not prominent, they must be complete with the various teachings, and now that it is opened and revealed, the meaning must lie in the perfect. Moreover, as explained extensively above in general and specific terms regarding the various śrāvakas, one already fully knows the origin and traces of the bodhisattvas; since origin and traces are thus, causes and conditions, teaching, and contemplation may be known by analogous extension; hence the general and specific aspects of the bodhisattvas are not detailed exhaustively.