法華玄義釋籤 9.13

9.13

「私謂」去章安三釋，初一番約離五怖畏，故無作苦集壞，為顯圓道滅故，故云無作。縱使地前行次第行，至此據位亦是無作苦集諦壞。準此應云離界內外兩五怖畏，同體我想不生，無界內外依報愛，故離兩處不活畏。既得常身，欲常饒益十界眾生，故離九界惡名之畏。於同體我見我想不生，故離分段、變易二死畏。於實報土中受生，必常與舍那佛法身菩薩共會故，無方便教惡道畏也。既得法身無過上者，故離大眾威德畏。次番約壞二十五有因果，故苦集壞、道滅立。後番約四諦立，故四德成。此之三番宛轉相成。離五怖者，由有因果壞，有因果壞故四德成就。又應約分段三有乃至因緣三有，方稱文意。又作此釋者，意顯怖畏不可孤離，四德不可孤立，乃並由於無作四諦，亦由破於三有因果。

From "I personally consider" onward are Zhang'an's three explanations. The first round is in terms of leaving behind the five fears: therefore, the unconditioned [truths of] suffering and accumulation are broken, and in order to reveal the perfect [truths of] path and cessation, it is therefore called unconditioned. Even if before the bhūmis one practices the gradual practice, upon reaching this point, in terms of rank, the unconditioned truths of suffering and accumulation are also broken. Following this, one should say that one leaves behind both sets of five fears, internal and external to the realms: because the conception of self as an identical substance does not arise and there is no attachment to dependent rewards internal or external to the realms, one leaves behind the fear of lack of livelihood in both places. Having attained the eternal body and desiring to always benefit the sentient beings of the ten realms, one leaves behind the fear of bad reputation in the nine realms. Because self-view and the conception of self do not arise regarding the identical substance, one leaves behind the two fears of death, fragmented and transformational. Being reborn in the reward land, one will certainly and always assemble together with Vairocana Buddha and dharma body bodhisattvas; hence there is no fear of the evil destinies of the expedient teachings. Having attained the dharma body than which none is higher, one leaves behind the fear of assemblies. The next round is in terms of destroying the causes and effects of the twenty-five states of existence: thus suffering and accumulation are broken, and path and cessation are established. The final round is in terms of establishing the four truths: thus the four virtues are accomplished. These three rounds cyclically complement one another: leaving behind the five fears is due to the destruction of the causes and effects of existence; because the causes and effects of existence are destroyed, the four virtues are accomplished. Furthermore, one should interpret this in terms of the three existences of fragmented [birth and death] up to the three existences of conditioning, only then matching the intention of the text. Moreover, the intention in making this explanation is to reveal that fears cannot be left behind in isolation, and the four virtues cannot be established in isolation; they all depend upon the unconditioned four truths and also upon breaking the causes and effects of the three existences.