法華文句記 10.30

10.30

「今分三」者，秖合有二，加經家敘耳。「佛語圓妙」者，指本迹二門故得道實。「故上文」下釋本迹二門也。「故仁王十善菩薩」者，此明十信，信信通皆具足十善，非謂專以人天不殺盜等用對十信。既云「長別三界苦輪」，諸經信位有云「長別三界苦海」者，不可將判住行向位，當知須是斷惑十信。自非今家準《法華》文，判以法師功德六根互用為十信位而為內凡，於十信前以〈分別功德〉末「如來滅後」已下文，立五品位為外凡，寧判十信斷三界苦，仁王經意何由可消？若不然者，如何可判《華嚴》初住為聖位耶？若判《華嚴》十梵行文，以十信心功齊極位，復成太過。初住屬聖，十信如何非內凡耶？此與地前伏惑、初地見道永不相關，是故今以圓意消文，各更引經而為證據，故六即判位理不可亡，十行不思議假，且對聞持、樂說及旋對位釋之，使與位相應。

Regarding 'Now divided into three': properly there should only be two, with the addition of the sūtra compiler's narration. Regarding 'The Buddha's words are perfect and wondrous': this points to the two gateways of origin and traces, which is why the realization of the Path is real. Below, at 'Therefore the previous passage...', he explains the two gateways of origin and traces. Regarding 'Therefore the ten-goodness bodhisattvas of the Benevolent King Sūtra': this clarifies the ten faiths; every single faith universally possesses the ten kinds of good conduct, and it does not mean exclusively using human and heavenly non-killing, non-stealing, and so forth to correlate with the ten faiths. Since it says 'forever parting from the wheel of suffering of the three realms', and some scriptures on the faith stages say 'forever parting from the ocean of suffering of the three realms', these cannot be used to judge the stages of the dwellings, practices, and dedications; one must know that these must be the ten faiths that sever delusion. Were it not for our school basing itself on the Lotus Sūtra text to determine that the merit of the Dharma Master with the six faculties mutually functioning constitutes the stage of the ten faiths as the inner ordinary, and prior to the ten faiths, using the text from 'after the Tathāgata's extinction' onwards at the end of the 'Discrimination of Merits' to establish the five grades of stages as the outer ordinary, how could one determine that the ten faiths sever the suffering of the three realms, and how could the meaning of the Benevolent King Sūtra be resolved? If it were not so, how could the first dwelling of the Avataṃsaka Sūtra be judged as a holy stage? If one judges the text on the ten brahma-practices in the Avataṃsaka Sūtra by holding that the merit of the ten minds of faith equals the ultimate stage, that again becomes excessive. If the first dwelling belongs to the holy, how could the ten faiths not be the inner ordinary? This is eternally unrelated to subduing delusion before the bhūmis and the path of seeing at the first bhūmi. Therefore, we now resolve the text with the perfect meaning, further citing various scriptures as evidence; hence, the principle of judging stages by the six identities cannot be discarded. The ten practices are the inconceivable provisional; we temporarily explain them in correlation to retaining what is heard, delight in speech, and revolving dhāraṇī, aligning them with the stages.