法華文句記 4.8

4.8

Fourth, within citing proofs there are two parts: first, citing; next, concluding in praise from “that treatise” downward. The first also has two parts: first, the sūtra; next, the treatise. In the sūtra, it first cites an entire text, and next cites a single chapter. Citing an entire text is because it wishes to briefly show the pervasiveness of skillful means, fully as determined before. Citing a single chapter directly indicates the distinct essence by pointing to the textual location, fully as listed below. In citing an entire text, there is also first clarifying the intention, and next directly citing the text. Clarifying the intention first is selecting the specific from the general: each of the ten pairs is fully equipped with the flavors of the teachings; if any does not clarify phenomenon and principle up to the siddhāntas, it is truly not the Buddha's teaching; provisionally following relative comparison, it selects the specific from the general. Next, directly citing: saying “not like the triple world” in the first [pair of] phenomenon and principle means being different. Beginning from the two vehicles, both are different from the triple world, which is not sufficient to distinguish the present [teaching]; now it comes from the preceding phrase “neither like nor different” to complete this text, so it is different from the phenomenon and principle of the teachings of skillful means. In principle and teaching, principle is said to be quiescent because the two principles of truth and convention cannot be spoken. Next, in teaching, adducing the “five monks” speaks from the beginning of the gradual; one should also say: “If there are those without nature, preach for them humans and gods, up to asuras for the lowest grade of good, up to preaching for them the uncreated four truths”; hence one knows that from the standpoint of principle neither can be spoken, but from the standpoint of phenomenon both great and small can be spoken. Proving teaching and practice: if one hears it proves teaching, and good conduct proves practice. The two passages from “You all” downward both prove practice; one should extensively rely on this sūtra to clarify the characteristics of good conduct that achieves buddhahood; the words “various kinds” implicitly contain teaching and practice, because there are present and past causes and conditions. Next, proving bond and liberation from “only being separated from” downward: “only being separated from,” etc., means being separated from delusion in the small [vehicle] is termed liberation, taking delusion itself as a bond; although the small is liberated, it is not all-liberation; the liberation of the small is still termed a bond with respect to the great; hence it says “have not yet attained this realization.” Both great and small have bond and liberation; only the present is termed liberation. From “fully practicing” downward proves cause and effect: “fully practicing” is the cause, the bodhimaṇḍa is the effect. One must rely on this to clarify the difference between origin and traces effects, hence it notes “and so on.” “Buddha-eye” is essence. “Seeing the six destinies” is function. “First seeing” is sudden. “Studying the small” is gradual. The note “and so on” means the five periods are different, gathering them to enter the sudden. The “poor son” is opening. “Handing over the wealth” is merging. The “conjured city” is general. The “place of jewels” is specific. “Various kinds” is the four siddhāntas.