法華文句記 8.46

8.46

Regarding "However, passing five hundred has three meanings": first the three intents are listed, and next from "the bodhi-mind" down they are explained and established. The bodhi-mind is the bodhi of the initial abodal stage; the practitioner starts their practice from the initial abodal stage; both passages concern the cause, which is the first passage of the Great Scripture. "Attaining the buddha path" refers to the second and third passages, which are bodhi and nirvāṇa at the ultimate position. However, one must rely on principle to make the meaning of the treasure trove coherent. Why must the treasure trove necessarily be the ultimate fruition? Although there are two meanings, one should follow the first explanation; precisely because the terms "jewel island" and "bodhi and nirvāṇa" are applicable to both, two explanations are permissible. Thus, in accordance with the perfect meaning, starting from initial aspiration, the three meanings are fully complete. From "The text below says" down to "attaining the buddha path": this cites the present text to verify the three meanings. "For what reason" and below is a question. "The two vehicles" and below is the answer: tentatively speaking from the fruition, the Buddha leads them past the five hundred. "Escaping danger, their Mahāyāna capacity is aroused": because the text is concise, it can be understood by analogy with the "Parable Chapter." "The Great Scripture" and below correctly determines that it only reaches the initial abodal stage. Regarding "This refers to dull faculties": there are two meanings. First, the first three of the five people are dull because they abide in the fruition; second, the five people have dull faculties for the Mahāyāna because the teaching is provisional. Therefore it says that if it were as in the Tripiṭaka, why would eighty thousand and ten thousand [kalpas] be required? We can verify that eighty thousand and so forth are provisional teachings. Those who have not yet reached beyond the realm still arouse [the aspiration] in this lifetime at the Lotus Sūtra; why must it definitely be so long outside the realm? Regarding "and so forth": this explains the reason why the provisional teaching must be abandoned. One should know that the long kalpas of positions in the various teachings are mostly didactic devices. How could it be that, upon leaving the realm and hearing the supreme manifestation, one must necessarily still pass through eight, six, four, and two? Even so, if one does not explain this wondrous sūtra that opens the provisional, how could one arbitrarily and casually make such statements? Those of shallow faculties today would then give rise to doubt and slander. In the Buddha's lifetime, he still did not reveal the true reality for over forty years. Excepting after the Buddha's parinirvāṇa and in the Śūraṅgama, even slandering becomes a seed; provided it is not intentional vexation, how could there be doubt about it becoming a seed? Regarding "gradually entering the buddha-wisdom": the text here is concise, merely saying that extinguishing the phantom brings them to the treasure trove, without mentioning passing through the various flavors within the city; yet by analogy with the text of the "Belief and Understanding Chapter," in principle this must be so.