法華文句記 1.185

1.185

次若依《論》用上上起門者，《論》意以初句釋羅漢句竟，乃至以第五句釋第四句，餘不復釋，準此乃以下下展轉釋上，故得名為上上起門；是則五句望羅漢句，亦成總別及上上起。本迹中初明五句是本三德，次「迹示」下指二乘五句三德是迹，初還依古為不生德，故本住祕藏示羅漢三德，涅槃是總以對不生，即初二句，煩惱字是煩惱盡句，漏流字是諸漏盡句，「不復」下釋上二句，明離二邊即本不生，「法身」下釋本己利，上二句雖總舉涅槃，今明涅槃是己之利，故須別述。此中二句，上句明修、下句明性，修性相對，智斷對法身修三德也。「實相」兩字，性法身也。「功德」兩字，性二德也。本利修性具足，示具二乘三德。「得王」下明本迹四五二句，亦依古師為殺賊德，破有即第四句，我性即第五句，由煩惱賊破故也。「王三昧」者，《玄》文釋二十五三昧各具四義：一、諸有過患，二、本法功德，三、結行成，四、慈悲破有。本地功德久已成就，本三德也。過患即是賊等三也。本三具足即結行。成本時應供是破有也，今却用古義者，以無大失故也。故知已盡亦是不生，盡結義通殺賊。「八自在我」，亦名八神變，具如《止觀》記及《釋籤》中。

Next, if one relies on the treatise to employ the gate of arising from the higher and higher, the intention of the treatise was to explain the phrase "arhat" with the first phrase, and so forth, down to explaining the fourth phrase with the fifth phrase, without explaining the rest further. According to this, it explains the higher by means of the lower in succession; hence it is named the gate of arising from the higher and higher. Thus, the five phrases in relation to the arhat phrase also constitute general and specific as well as arising from the higher and higher. In terms of origin and traces, it first clarifies that the five phrases are the original three virtues; next, from "traces manifest" downward, it indicates that the five phrases and three virtues of the two vehicles are the traces. First, it still relies on the ancient [master] to take them as the virtue of non-arising. Therefore, originally dwelling in the secret treasury, they manifest the arhat's three virtues. Nirvāṇa is general to correspond to non-arising, which refers to the first two phrases. The words "afflictions" refer to the phrase "afflictions are exhausted," and the words "outflows and currents" refer to the phrase "all outflows are exhausted." From "no longer" downward, it explains the preceding two phrases, clarifying that departing from the two extremes is the original non-arising. From "dharmakāya" downward, it explains the original self-benefit; although the preceding two phrases generally brought up nirvāṇa, it now clarifies that nirvāṇa is one's own benefit, so it must be separately stated. In these two phrases, the upper phrase clarifies cultivation and the lower phrase clarifies nature. Cultivation and nature are opposed: wisdom and severing correspond to the dharmakāya of cultivation among the three virtues. The two words "true character" are the natural dharmakāya. The two words "merit and virtue" are the other two natural virtues. The original benefit is complete in both cultivation and nature, manifesting the possession of the two vehicles' three virtues. From "attaining the king" downward, it clarifies the fourth and fifth phrases of the origin and traces; this also relies on the ancient master to take them as the virtue of slaying the thief. Destroying existence refers to the fourth phrase, and the nature of self refers to the fifth phrase, because the thieves of affliction are destroyed. As for the "king samādhi," the text of the *Profound Meaning* explains that the twenty-five samādhis each possess four meanings: first, the faults of the realms of existence; second, the merits and virtues of the original dharma; third, the completion of practice; fourth, destroying existence through compassion. The merits and virtues of the ground of origin have long since been accomplished; they are the original three virtues. The faults are the three things such as the thieves. The completion of the original three virtues is the completion of practice. Originally being worthy of offerings is the destruction of existence. Now, reusing the ancient meaning is because there is no great fault. Therefore, we know that "already exhausted" is also non-arising, and the meaning of exhausting the fetters extends to slaying the thief. The "eight sovereign selves" are also called the eight spiritual transformations, fully detailed as in the notes to *Great Calming and Contemplation* and the *Explanatory Pointers*.