法華文句記 10.35

10.35

「一念信解」者，即是本門立行之首，故文稍委，於中分十令文可見。初總標其大綱，次「謂隨」下明信解之力，三「又信」下明信解相狀，四「亦是」下以事釋成，五「無所有」下以三諦意結，六「如門」下舉譬，七舉六根合譬，八「無疑」下釋名，九「若坐」下加行，十「如是」下判位。欲令文旨可見，且分為十；總而言之，秖是信成。初總標可見。次文者，聞於長遠開通無礙，信一切法皆是佛法。又信如來化功長遠，是人能知本迹妙理是佛本證；若但秖信事中遠壽，何能令此諸菩薩等增道損生至於極位？故信解本地難思境智，信心初轉自在無礙，方名為力。尚能增進以至一生，況信力耶？「罣」者，戶卦切，礙也。亦作「詿」。「相狀」者，自曉己心應此相者，方曰信成。釋成者，謂能達九界非道，純佛法界妙道之用。結者，能信所信若本若迹無非三諦。舉譬，「𢄶」呼陌切，快也，從中裂帛聲耳。合譬者，因於聞壽通達一切，凡有所對無非佛法。釋名可知。加行者令信增進，前是信行、此是法行，二行雖殊所信不二。判位者，顯觀境彌深、實位彌丁。答意者，五得般若名波羅蜜，何故除之仍得復名？「波羅蜜」此翻度岸，若得般若方云度耳。

"A single thought-moment of faith and understanding" is the very beginning of establishing practice in the origin gate, so the text is somewhat detailed, dividing into ten [sections] within it to make the text clear. First, it outlines the overall framework. Second, from "namely, following" downward, it explains the power of faith and understanding. Third, from "furthermore, faith" downward, it explains the characteristics of faith and understanding. Fourth, from "it is also" downward, it interprets and establishes [the meaning] through phenomena. Fifth, from "non-existent" downward, it concludes with the meaning of the three truths. Sixth, from "like a gate" downward, it presents an analogy. Seventh, it cites the six faculties to match the analogy. Eighth, from "without doubt" downward, it explains the name. Ninth, from "if sitting" downward, it discusses preparatory practice. Tenth, from "such" downward, it determines the rank. Wishing to make the purport of the text clear, it is provisionally divided into ten; speaking in general, it is simply the perfection of faith. First, the general outline is clear. In the next passage, hearing of the distant [origin] opens up unobstructed penetration; one believes that all dharmas are the Buddha-dharma. Furthermore, one believes that the Tathāgata's transformative deeds are distant and vast; such a person can know that the wondrous principle of origin and traces is what the Buddha originally realized. If one merely believed in the long life span among phenomenal things, how could this cause these bodhisattvas to increase their path, decrease rebirths, and reach the ultimate rank? Therefore, believing in and understanding the inconceivable object and wisdom of the ground of origin, when the faithful mind first turns, being sovereign and unobstructed, is only then called "power." It can even foster advancement up to a single lifetime—how much more so the power of faith! "Guà" (罣) has the fanqie pronunciation hù guà; it means obstruction; it is also written as "guà" (詿). As for "characteristics," only when one understands one's own mind as corresponding to these characteristics is faith said to be perfected. As for "interpreting and establishing," it means being able to penetrate that the non-paths of the nine realms are purely the functions of the wondrous path of the Buddha-realm. As for "concluding," the subjective believer and the objective believed, whether origin or traces, are nothing other than the three truths. As for "presenting an analogy," "chēn" (𢄶) has the fanqie pronunciation hū mò; it means swift, namely the sound of tearing silk from the middle. As for "matching the analogy," through hearing of the life span one thoroughly penetrates everything; whatever one confronts is nothing other than the Buddha-dharma. Explaining the name is self-evident. Preparatory practice causes faith to increase and advance; the former is the practice of faith, this is the practice of dharma. Although the two practices differ, that which is believed is non-dual. As for "determining the rank," it reveals that the object of contemplation is increasingly profound, and the actual rank is increasingly definite. The meaning of the answer is: when the five [perfections] attain prajñā, they are called pāramitā; why is it that when it is excluded, they still obtain this name? "Pāramitā" is translated here as "reaching the other shore"; only when prajñā is attained is it said to be crossing over.