法華文句記 8.22

8.22

From "those who cannot..." down, eliminating those who are unable to turn it also has two parts: first, briefly indicating the persons; next, from "there is an explanation..." down, taking this occasion to distinguish generally the Great and Small [Vehicles] and the general and specific. The first text has two parts: first, directly indicating the persons; next, from "now as for turning..." down, clarifying why they cannot turn it. In the first text, "śramaṇas" refers to those who have left the household life in the Buddha's Dharma; not relying on the Buddha's preaching, they would not even know its name—how could they turn it? Therefore the name "wheel of the Dharma" is derived solely from the Buddha. If śramaṇas are even like this, how much more so for other beings? Some say: those among non-Buddhists who have left the household life are called śramaṇas. If so, why is it said that "they still cannot know it"? One should know that the orthodox is used to highlight the heterodox. As for "there is an explanation" down to "the intent of": our master on occasion gave this explanation, using this occasion to distinguish generally that it is not the first turning. Within this there are four parts: first, clarifying the rolling up and unrolling throughout [the Buddha's] lifetime; next, from "the Hinayāna..." down, distinguishing the essence throughout [the Buddha's] lifetime; third, from "the twelve..." down, distinguishing the sameness and difference of name and essence; fourth, from "furthermore, the three persons..." down, distinguishing the general and the specific. The first text tentatively discusses rolling up and unrolling in terms of the essence of the truths: unrolling four from nothingness, and rolling up the four into nothingness; rolling up and unrolling are simply the ideas of opening and combining. It is fully as explained in the text of the *Profound Meaning* under the sevenfold two truths. As for "Great and Small", it is just tentatively explaining and bringing out the essence in terms of the Hinayāna and Mahāyāna. Fully detailed, it should be clarified in terms of opening and revealing according to the five flavors and four teachings, fully as explained in the text of the *Profound Meaning* and in the discussion of essence in *Great Calming and Insight*. In the third part clarifying name and essence, stating that "the twelve links of dependent origination are distinct marks": first, generally divided into the three periods of time; second, specifically divided into two causes and five results, and three causes and two results, fully as explained in the text of the *Profound Meaning*, the *Abhidharmakośa*, and so on. In the fourth part, clarifying the general and specific has three divisions: first, in terms of causes and conditions; next, in terms of the four truths; third, in terms of the six perfections. The first text again has two: first, matching with three persons; next, from "unborn..." down, clarifying rolling up and unrolling. From the initial "three persons" down, the general and specific are apparent. "Mutually giving rise to and successively extinguishing": unrolling means successively giving rise to, while rolling up means successively extinguishing, fully as explained in the text of the *Profound Meaning* to distinguish flourishing and declining. Next, in terms of the four truths, merely matching the two vehicles with bodhisattvas is simply an abbreviation of the text; one should also first clarify separation and combination, next match them with the three vehicles and four teachings, and later clarify rolling up and unrolling. In the third part, regarding the six perfections, there are four divisions: first, clarifying their applicability to the Small; next, clarifying their applicability to ordinary beings; third, from "if so..." down, resolving doubts—in the resolution, it only speaks of the two vehicles and does not speak of ordinary beings, because the two vehicles still have a partial attainment; fourth, from "the Abhidharma..." down, citing the Small to prove the general applicability. "The vinaya of the three vehicles in the *Ratnamegha Sūtra*" cites an event to prove general applicability. As for "and so forth", one should fully clarify the reason. "Liberation from the two bonds of defilement and result" narrates the initial to reveal the subsequent. As for "both liberations, and so forth", one should explain the three liberations in correspondence to the three stations of mindfulness, fully as in the tenth fascicle of *Great Calming and Insight*. This reveals that one who is liberated both ways is replete with phenomenal concentration, which is called profound and wondrous.