法華文句記 2.41

2.41

本迹中云「居滿字學無學」者，別圓兩教皆取未足位，其中不妨亦有古佛，即是第二節無學人也。又「滿」字者，滿通三教簡二從圓。「眾生應以半字學無學莊嚴雙樹」者，初從半字引入圓滿，即鹿苑示枯、方等示榮，爾時已是莊嚴不二，始行執迹而暗其本，來至法華、涅槃方始顯說，即《大經》中舉因六人，既見佛性同於如來，二而不二故云莊嚴。觀心中已立學無學二句，應更立二句，不緣而緣名無學學，常如是觀名學無學，對未修者成第五句，亦可約理為第五句，亦得三觀各為五句，思之可見。

Regarding “dwelling in the complete-letter trainee and beyond-training” under origin and traces, both the distinct and perfect teachings take stages that are not yet complete, and among them there may well also be ancient Buddhas, who are precisely the people beyond-training of the second section. Furthermore, “complete” letter runs through three teachings; excluding the two, it follows the perfect. Regarding “sentient beings should adorn the twin trees with the half-letter trainee and beyond-training,” initially one is guided from the half-letter into the complete; that is, the Deer Park manifests withered, and the vaipulya manifests lush. At that time it was already non-dual adornment; beginners cling to the traces and are dark regarding their origin, and only upon arriving at the Lotus and Nirvāṇa is it first revealed. That is, the Mahāparinirvāṇa Sūtra mentions six persons at the cause; since they see the buddha-nature, they are identical to the Tathāgata. They are two yet non-dual; hence it is called “adornment.” Within contemplation of mind, the two propositions of trainee and beyond-training have already been established; one should further establish two propositions: non-conditioning yet conditioning is called beyond-training-trainee; constantly contemplating like this is called trainee-beyond-training. In contrast to those who have not cultivated, it forms the fifth proposition; one may also treat the principle as the fifth proposition; and one can also have the three contemplations each form five propositions; this can be seen upon reflection.