法華文句記 2.66

2.66

「云何七地」等者？古人所判云七地恐起二乘心者，此似通位，是故難其不成別義，難圓亦爾。若言七地始入無功用道，此是別教教道明義，故不成圓。言「進退」等者，斥進不成圓、退非通別。今文「橫豎」者，豎歎赴情意本在圓，先正釋，次料簡。然初豎中初文雖借離二之名，須異《瓔珞》二為方便，還依一念具三不退以為初地，圓離三垢、圓發三智，圓明圓轉，一念供養，圓植德本為佛圓歎，具圓三慈不二佛慧下去準知。若不開等覺則四句同歎十地，今從開說，故後三句歎於等覺。文云二句者，指第十一、十二句，為十地內外德者耳。但不從初即具，故似別耳。次橫歎中初句亦云「過二邊」者，豎尚俱圓，況此橫歎離二邊耶？但約非豎而豎，如前所說。「過二邊」者，麁惑前去，又從勝說從中立名，下去諸句準此應知。「阿字」者，今師承用，具如《止觀》第五記。

Regarding "Why the seventh bhūmi" and so on: what the ancients determined was that at the seventh bhūmi one fears arousing the mind of the two vehicles. This resembles the stages of the shared [teaching], and therefore it is challenged that it does not accomplish the meaning of the separate [teaching]; challenging the perfect is also like this. If one says that at the seventh bhūmi one first enters the path of effortless action, this is the doctrine explained in the doctrinal path of the separate teaching, and therefore does not accomplish the perfect. Where it says "advancing and retrogressing" and so on: it criticizes that advancing does not accomplish the perfect, and retrogressing is neither shared nor separate. In the present text, regarding "horizontal and vertical": vertically praising accords with sentiments, while the intention originally resides in the perfect. First it explains directly, and next it sifts and analyzes. However, in the first vertical part, although the opening text borrows the name of leaving behind the two [extremes], it must be distinguished from the Yingluo [jing]'s two [truths] as skillful means; it still relies on a single thought possessing the three non-retrogressions to serve as the first bhūmi: perfectly leaving behind the three defilements, perfectly giving rise to the three wisdoms, perfectly luminous and perfectly turning, making offerings in a single thought, perfectly planting roots of virtue so as to be praised perfectly by the buddhas, possessing the perfect three compassions and the non-dual buddha-wisdom—what follows can be understood by analogy. If one does not open the equal enlightenment, then the four lines together praise the ten bhūmis; now, proceeding from opening it, the latter three lines praise equal enlightenment. The text mentioning two lines refers to the eleventh and twelfth lines, which praise the internal and external virtues of the ten bhūmis. It is only because they are not completely possessed from the beginning that they resemble the separate [teaching]. Next, in the horizontal praise, the first line also says "surpassing the two extremes": since the vertical is already entirely perfect, how much more does this horizontal praise leave behind the two extremes? It is merely treated as vertical without being vertical, as explained before. Regarding "surpassing the two extremes": coarse afflictions have previously been removed, and speaking from the superior, the name is established from the middle; the subsequent lines should be understood by analogy to this. Regarding the "letter A": the present master inherited and used it, as fully explained in the notes to the fifth fascicle of the Great Calming and Contemplation.