法華文句記 4.166

4.166

From “first clarifies the Buddha path” to “is difficult to know” shows the intention of applying the provisional. Because throughout the various teachings there was no mention of the name “applying,” now, wishing to clarify the opening, one first recounts what is opened, which is precisely that which was applied. Thus the text of the Profound Meaning says: “Applying the provisional for the sake of the real, the intention lies in the real; opening the provisional and revealing the real, the intention lies in the provisional. One should know that taking the real as the provisional, the name ‘provisional’ conceals the real; opening the provisional and revealing the real, outside the real nothing remains. Latency and disclosure serve to benefit the capacities of sentient beings; the permanently abiding fundamental source has never increased or decreased. Therefore, before the opening, not only was the name ‘revealing the real’ not spoken, but there was entirely no talk of ‘applying the provisional.’ Hence, in uttering words appropriate to the provisional, one must necessarily reveal the real.” Thus we know that this is the central purport of the Lotus Sūtra, the source of the real teaching, the ultimate destination of interpreted meanings, and the treasury of all practices; if one does not embody it, one applies and exercises in vain. Whenever coming to this meaning, one is ever so diligent, for fear that students of this school might lose the sūtra’s purport. Below “For what reason?” should explain the various buddhas. Saying “I, with…” and so forth interprets that by means of this. “Borrowing this”: since one takes one’s own provisional to explain that [of other buddhas], the character “borrow” (借) is also read as the fanqie of zi-ye (jie), pronounced in the falling tone. The intention is precisely to cite that to corroborate this; therefore, one temporarily explains that by means of this, with the intention also of clarifying that their paths are identical, because both sides alike apply and open. Regarding “this dharma” and so forth: if concluding the opening of the provisional, the two characters “this dharma” refer precisely to the various dharmas expounded earlier. In indicating the person and the dharma, saying “adducing the nondiscriminative dharma” takes the preceding “this dharma” as the dharma that reveals the real; hence it says “dharma.” “Only buddhas” adduces the persons; this is precisely the preceding dharma, hence it says “can know.” Regarding “excepting…” and so forth: if so, is everything outside the Lotus Sūtra the work of Māra? It is not so. Rather, in the former teachings, the provisional was also spoken of by Māra; only this single reality can Māra never fathom; hence it merely says “excepting.” Therefore, when bewildering Ānanda, [Māra] also spoke of the middle way; one merely removes his māra-[influence] and opens his dharma. Regarding “not five, seven, or nine” and so forth: because three, five, and so forth are all skillful means, it says “not” for all of them. To the three vehicles of the Tripiṭaka [Teaching], adding humans and devas makes five; adding the two vehicles of the Shared Teaching makes seven. Yet it merely converges the two vehicles—which two vehicles? Because the common two vehicles are eternally distinct from the two vehicles in the Vibhāṣā, and Prajñā is not shared with those two vehicles, this is now asked. If the three vehicles of the Tripiṭaka Teaching need not be converged, then are the four stages of the Vibhāṣā the ultimate, perfect, and eternal fruit or not? If they merely return to this fruit, is this the shared Buddha of the Pañcaviṃśati or not? Is it the stage of wondrous enlightenment in the Yingluo jing or not? Is it the fruit of Vairocana in the Avataṃsaka or not? Adding the bodhisattvas of the Shared and Distinct Teachings makes nine. If conceptually differentiated into practices and dedications, it comes to eleven. These are all differences that are converged; because those differences are united, it is called “one”; because the one essence subsumes differences, it is called “great.” “Great” is precisely this sūtra’s perfect and wondrous One Vehicle, its stages being identical with the perfect stages of the Avataṃsaka. “Ceremonial forms” refers simply to the aspects of opening and combining serving as dignified conduct and procedural forms. “Now opening the three”: opening the three was in the past, but saying “now” refers to this single lifetime of transformation opening from the One Vehicle; hence it merely says “now.” Regarding “as the Commentary says” and so forth: at the beginning of the text it had just said “the great matter of the buddhas”; why does the present text again say “what is called the great matter of the buddhas” and so forth? Because it is venerated by the Buddha, he states it repeatedly; hence this is cited as an example. “Et cetera” refers to the fact that the Commentary has further text, also saying: “Like a king fond of giving, whose newborn prince is named ‘Gives Frequently,’ and so forth.”