妙法蓮華經文句 2.72

2.72

本迹者，本地寂滅尚非十地，況是初住？尚非初住不退，況復別、通？別、通之位宜釋餘經列眾，圓教之位正在今經，諸經論師既不識迹安能知本？所歎既謬，毀在其中，還成增減兩謗，何謂歎德？觀心者，三觀即三不退，又一心三觀，即一心三不退（云云）。舊云：「皆得陀羅尼」去，始是歎德。今取不退轉即具兩意，成上屬明位，起後屬歎德。舊云：「歎德作十二句，分為四意：初三句歎現德，次三句歎往行，次四句歎內體，後兩句歎外名，四意不同而德居於初，故稱歎德。歎現又兩：初一句歎自行，後二句歎化他。歎行為三：初句歎行本，本從諸佛得般若；次句歎本行，行福德也，既有福德能資於慧；次句為佛所歎。體又三：初慈悲歎應身，中間兩句歎心慧報身，後一句歎法身。歎名為二：初句歎名普聞，次句歎能度眾生。」此之分文極有眉眼，覈論宗體，殊無趣向。若歎通教，通教無三身，又非入佛慧，名不普聞，種種義不成。若歎別教，別教初地已過二乘，云何七地更起聲聞、支佛之念？若歎圓教，不應言七地已下無不退之德，進退無當，竟知歎誰？是所不用。

Regarding the origin and the traces: The quiescent extinction of the original ground is not even the tenth bhūmi, let alone the first abode; it is not even the non-retrogression of the first abode, let alone of the distinctive or shared teachings. Stages of the distinctive and shared teachings are suitable for explaining the assembly listed in other sūtras, whereas the stages of the perfect teaching are precisely in the present sūtra. If the masters of the various sūtras and treatises do not even know the traces, how could they know the origin? Since their praise is already erroneous, disparagement is contained within it, returning instead to the two slanders of addition and subtraction—how could this be called praising virtues? Regarding the contemplation of mind: The three contemplations are themselves the three non-retrogressions; furthermore, the three contemplations in a single mind are the three non-retrogressions in a single mind (and so forth). Formerly it was said: from "all having attained dhāraṇīs" onward is the beginning of the praise of virtues. We now hold that "never retrogressing" already contains both meanings: completing the preceding, it belongs to clarifying the stage; initiating what follows, it belongs to praising virtues. Formerly it was said: "The praise of virtues comprises twelve clauses, divided into four purports: The first three clauses praise present virtues; the next three clauses praise past practices; the next four clauses praise the internal essence; the last two clauses praise external renown. Though the four purports differ, virtue stands at the beginning, hence it is called praising virtues. Praising the present also has two parts: the first single clause praises own practice; the subsequent two clauses praise converting others. Praising practice has three parts: the first clause praises the origin of practice, that from the Buddhas they originally obtained prajñā; the next clause praises fundamental practice, namely practice of merit, for having merit they can aid wisdom; the next clause is being praised by the Buddhas. The essence also has three parts: first, loving-kindness and compassion praises the response body; the middle two clauses praise the heart-wisdom reward body; the last clause praises the Dharma body. Praising renown has two parts: the first clause praises renown being heard everywhere; the next clause praises being able to deliver sentient beings." This division of the text has distinct clarity of organization, but when examining its principal theme, it has no coherent direction. If it praises the shared teaching, the shared teaching lacks the three bodies, nor is it an entry into buddha wisdom, nor is renown heard everywhere—its various meanings do not hold. If it praises the distinctive teaching, the first bhūmi of the distinctive teaching has already surpassed the two vehicles; why would thoughts of śrāvakas and pratyekabuddhas arise again at the seventh bhūmi? If it praises the perfect teaching, one should not say that below the seventh bhūmi there is no virtue of non-retrogression. Neither advancing nor retreating holds; who is being praised in the end? Therefore it is not used.