法華文句記 10.41

10.41

言「戒施邊」者，「邊」謂邊表，期心出假名為盡邊，故十向後心名假邊際。「第三位行不退」者，文判四信得十信，故初信至七信為位不退，八信已去為行不退。「七心不退」者，即是別教七住，見思俱除名位不退，故舉信位望住為下。今云「初住」惑恐字誤，應云「初信」，故文云「圓順信解自內而熏」等也。或恐剩字，有本無此「住」字但云「初心」，若以五品在十信前，故圓初信即不退也。有人云：聞長遠壽即是般若，不可般若還校般若。今問，六度之中那得有長壽般若？是故應知，於信心中信於本地圓門妙智，尚不與迹門圓觀六根位同，豈與別教五度同耶？況復藏通六度行耶？尚不與三教第六度同，況與前三前五度同？「大品云有菩薩」等者，意明別教菩薩退但有魔、不退無魔，圓教初心魔不得便，況不退位？若初住去分破八魔，故得云「無」，以能即魔為法界故。唱《楞嚴》名魔尚被縛，況修觀者？況自證者魔能退耶？當知圓人五品之初魔已遠避。

Regarding "the boundary of morality and giving": "Boundary" refers to the outer limit; aspiring to emerge from the conventional is called exhausting the boundary; therefore, the mind following the ten dedications is called the boundary of the conventional. Regarding "the third rank of non-retrogression in practice": the text determines that the four faiths attain the ten faiths; thus, the first through seventh faiths constitute non-retrogression of rank, and from the eighth faith onward constitutes non-retrogression in practice. As for "non-retrogression of the seven minds," this refers to the seventh abode of the separate teaching; views and thoughts are both eliminated, which is called non-retrogression of rank; thus, citing the ranks of faith in relation to the abodes is lower. Now, saying "initial abode" is perhaps a textual error and should say "initial faith"; hence the text says, "perfectly according with faith and understanding, perfuming from within," and so forth. Or perhaps it is a redundant character; some editions lack this character "abode" and merely say "initial mind." If the five grades precede the ten faiths, then the initial faith of the perfect [teaching] is indeed non-retrogression. Someone said: hearing of the distant life span is itself prajñā; prajñā cannot compare prajñā in turn. Now I ask: how could there be a life-span prajñā among the six pāramitās? Therefore, one should know that within the faithful mind, having faith in the wondrous wisdom of the perfect gate of the ground of origin does not even share the rank of the six faculties of the perfect contemplation in the trace gate; how could it be the same as the five perfections of the separate teaching? How much less the practices of the six pāramitās in the Tripiṭaka and shared teachings! It does not even equal the sixth pāramitā of the three teachings—how much less the previous five pāramitās of the previous three [teachings]! Regarding "The Great [Prajñāpāramitā] says there are bodhisattvas," and so forth: this aims to clarify that for a bodhisattva of the separate teaching, retrogression alone involves Māra, while non-retrogression involves no Māra; for the beginner in the perfect teaching, Māra cannot gain an advantage, so how much less in the rank of non-retrogression? If from the initial abode onward one partially destroys the eight Māras, one can say there are "none," because one can identify Māra with the dharmadhātu. By merely reciting the name Śūraṅgama, Māra is already bound; how much more so for one who cultivates contemplation? How much more so could Māra cause one of personal realization to retrogress? One should know that at the beginning of the five grades of the perfect person, Māra has already fled far away.