法華文句記 1.192

1.192

次別觀中亦先喻境智，「若欲」下起行也。初中先立境智，次「青」下明境體量，三「皆於」下結意。初立中先境、次觀。境中初云「鏡喻法界」者，通以迷悟事理始末自他同依一法界也。真如在迷能生九界，即指果佛為佛法界，故總云十。是故別人覆理無明為九界因，故下文中自行化他皆須斷九，九盡方名緣了具足，足故正因方乃究顯。次體量者，此中但以青等八法喻十界者，或離或合隨便為言，故合二乘及以人天，復略修羅仍開菩薩，亦可初地為佛法界，諸文開合隨義準知。又「青黃」等，別人初心與藏不別，故得借用《正法念》喻，但加長短等耳。言「皆於鏡中」者，不出法界。法界不出迷悟，迷悟不出於心。次起行又五，先示自行化他分齊，以別教中無性德九故自他斷，別修緣了而嚴本有常住法身。次「依於」下依境起行，亦指但理為九界覆而為所依，法界秖是法性，復是迷悟所依。於中亦應云從無住本立一切法，無明覆理能覆所覆俱名無住，但即不即異而分教殊，今背迷成悟專緣理性而破九界。三「次第」下明因滅。四「若無」下明果滅。五「生亦」下總結因果雙明不生，即界內外二生不生，俱不生也。化物橫辨，文闕不論。

Next, in the Distinct Contemplation, it also first uses metaphors for the object and wisdom, and from 'if one wishes' downward gives rise to practice. In the first part, it first establishes the object and wisdom; next, from 'blue' downward, clarifies the substance and measure of the object; third, from 'all within' downward, concludes the import. In the first, the establishment, first is the object, and next the contemplation. In the object, first stating that 'the mirror illustrates the dharma-realm' broadly takes delusion and awakening, phenomena and principle, beginning and end, self and other as equally relying on the one dharma-realm. True suchness in delusion can produce the nine realms, and points directly to the fruit-Buddha as the Buddha dharma-realm; hence it generally speaks of ten. Therefore, for the Distinct Teaching, ignorance obscuring principle is the cause of the nine realms; hence in the lower text, both one's own practice and transforming others require severing the nine [realms]. Only when the nine are exhausted is it called the completion of conditioning and revealing [causes]; because they are complete, the direct cause is then fully revealed. Next, as for substance and measure, here it only uses the eight dharmas such as blue to illustrate the ten realms: this is stated according to convenience, either separated or combined; thus it combines the two vehicles with humans and gods, furthermore omits asuras, yet expands the bodhisattvas; it is also acceptable that the first bhūmi is the Buddha dharma-realm. The separation and combination in various texts are to be understood according to the intended meaning. Moreover, regarding 'blue, yellow,' and so forth, the beginner of the Distinct Teaching is no different from the Tripiṭaka [teaching]; hence it borrows the metaphor of the Saddharmasmṛtyupasthāna, merely adding length, shortness, and so forth. As for 'all within the mirror,' they do not go beyond the dharma-realm. The dharma-realm does not go beyond delusion and awakening; delusion and awakening do not go beyond the mind. Next, giving rise to practice has five parts: first, indicating the boundaries of one's own practice and transforming others—because in the Distinct Teaching there are no inherently possessed nine realms, both self and others sever them, and separately cultivate the conditioning and revealing [causes] to adorn the inherently existing, eternally abiding dharmakāya. Next, from 'relying upon' downward, giving rise to practice based on the object also points to the mere principle being obscured by the nine realms and serving as the support; the dharma-realm is simply the dharma-nature, which is also the support for delusion and awakening. Therein it should also say that from the root of non-abiding all dharmas are established: ignorance obscuring principle, the obscuring and the obscured, are both called non-abiding; yet whether they are identical or not differs, thus dividing the teachings. Here, turning away from delusion and achieving awakening, one exclusively takes the rational nature as object and breaks through the nine realms. Third, from 'in sequence' downward clarifies the cessation of causes. Fourth, from 'if there is no' downward clarifies the cessation of effects. Fifth, from 'arising also' downward generally concludes causes and effects, clarifying the non-arising of both; that is, the two kinds of birth inside and outside the realms do not arise, neither arises. Expounding horizontally for transforming beings is omitted in the text and not discussed.