法華文句記 7.16

7.16

From "the present Buddha" onward, using existence to refute non-existence, it fully points to the four views, clarifying that when the capacity is formed it stimulates the Buddha, and that when the Buddha appears the capacity is formed. If discussed generally, although capacity pervades the ten realms, ultimately from among the ten realms it takes the capacity for world-transcendence. Now, setting aside the general and adopting the specific to explain this chapter, therefore the subsequent text says that the Brahmā of the southeast said, "For one hundred and eighty kalpas, it has passed in vain without a buddha," and even the zenith said, "For immeasurable koṭis of kalpas, it has passed in vain without a buddha." When Mahābhijñājñānābhibhū appeared in the world, they came riding the light; one should know that in the interim they all received secret influence. Regarding "seeking the correct path therein" and so forth: taking reckoning permanence and the like as the correct path, and various ascetic practices as auxiliary paths, although thinking upon perverse principles, they were capable of becoming the correct capacity; nevertheless, this was due to the perfuming and influence of the great seed from the distant past. Regarding "The *Great Sūtra* says: carefully contemplating the four directions": fascicle thirty of the *Great Sūtra* states, "Just as there are seven kinds of sentient beings in the Ganges River: the first person, entering the water, immediately sinks, which is compared to an icchantika. The second person emerges and then sinks again: because he has faith, he emerges; because he does not cultivate, he sinks. The third person emerges and does not sink, who is the internal ordinary person. The fourth person enters and sinks, sinks and emerges, emerges and stays, and looks all around the four directions: because his body is heavy, he sinks; because he has strength, he emerges; because he practices floating, he stays; not knowing the location of emergence, he looks all around the four directions—this is compared to contemplating the four noble truths in the four fruits. The fifth person enters and sinks, sinks and emerges, emerges and stays, stays and contemplates the directions, and having contemplated the directions, moves; because of fear, he immediately leaves, which is compared to a pratyekabuddha. The sixth person enters and immediately leaves, staying in a shallow place. Why? Because he observes whether the thieves are near or far; this is compared to a bodhisattva, who does not dwell in birth and death and therefore leaves, and sets his mind at peace and therefore stays in a shallow place. The seventh person reaches the other shore immediately." The non-Buddhists obtaining deliverance is entirely through contemplating the truths, which is identical in meaning to contemplating the directions; therefore, it is temporarily cited.