法華文句記 1.181

1.181

次約本迹中二重，初約小三義，次約大三德。前寄迹名以申本迹，次約本名以通至迹，欲明名通義別故也。若約體用釋者，前釋從用以明體，後釋從體以立用。又前釋三義以通昔，後釋三德而唯今。若久遠本迹四俱是迹，今兼二重是故大小俱立本名，義勢無盡故注「云云」。所以本是平等大慧無破不破，方能示迹諸教不生；本證解脫無賊不賊，方能示迹諸味殺賊；本得法身非應不應，方能示迹為應供耳。

Next, in [the section on] origin and traces, there is a twofold layer: first, according to the three small meanings; next, according to the three great virtues. The former relies on the trace name to express the origin and traces; the latter relies on the origin name to extend to the traces, wishing to clarify that the name is common while the meaning is distinct. If explained in terms of essence and function: the former explanation clarifies essence from function, while the latter establishes function from essence. Furthermore, the former explanation of the three meanings extends through the past, while the latter explanation of the three virtues is exclusively for the present. If in terms of the remote origin and traces, all four are traces; now combining the two layers, therefore both the great and small establish the name of origin, and the momentum of the meaning is inexhaustible, hence the note "and so on." Therefore, originally being the impartial great wisdom, there is nothing it does not destroy and nothing destroyed, and only then can it manifest the traces of non-birth across the various teachings; originally realizing vimokṣa, there is no thief and no thief [to slay], and only then can it manifest the traces of slaying thieves across the various flavors; originally attaining the dharmakāya, it is neither responsive nor non-responsive, and only then can it manifest the traces of being worthy of offerings.