法華文句記 3.19

3.19

問答中意者，借別顯圓。言借別者，圓非無位，借於次第高下，以顯不次平等耳。此之借義請後學在心，以此宗學者，或時亦迷《瓔珞》四輪是借別義，若論圓位六即亦足，何須更列四十二耶？以分真位長故借別位分其品秩，譬虛空體一而飛者淺深（云云）。故《止觀》第六末云「或借高成下」等，《玄》文尚用名通義圓，況名別義圓耶？次問者，既借別位別有賢聖圓亦有不？答指「玄義」者，具如《玄》第九卷，非無賢聖但高下不同。又四念處中亦四句分別，若定判者即住前屬賢，若四句判，但是義立更互得名，住是賢位又去聖遠，故名賢聖。別地名聖，圓行向人去此地近，故名聖賢。於今圓文行向是聖，復更入地，故云聖聖。若不相望當教名定。「若言」去復歷教破舊者，雖曰一因應識因體，四教菩薩各望其佛，並是一因而一因異，故《玄》文第十從一開一、從一歸一，既不辯異通教何疑？故通教云：三因大同同故一也。故云「不出通教」。「若言四眾同是菩薩因者」，從初發心不共小故。法華意如前者，具如四輪乃至開顯。

The intention within the question and answer is: borrowing the Separate to reveal the Perfect. Saying "borrowing the Separate": it is not that the Perfect lacks stages; it merely borrows the gradations of higher and lower to reveal the non-gradual equality. May later scholars bear this meaning of "borrowing" in mind! Because scholars of this school sometimes also mistakenly think that the four wheels of the Yingluo are the meaning of borrowing the Separate. If one discusses the Perfect stages, the six identities are already sufficient; why must one further list forty-two? Because the stages of true partial realization are long, it borrows the Separate stages to distinguish their ranks, just as empty space is one in essence while flyers go shallow or deep (and so forth). Therefore, the end of the sixth fascicle of Great Calming and Contemplation says: "or borrowing the high to establish the low," and so forth. If the text of the Profound Meaning still uses "names common, meaning perfect," how much more so "names separate, meaning perfect"? The next question asks: Since the Separate stages are borrowed, and the Separate has worthies and sages, does the Perfect have them or not? The answer points to the "Profound Meaning": fully as in the ninth fascicle of the Profound Meaning, it is not that there are no worthies and sages, but only that the higher and lower differ. Furthermore, within the four applications of mindfulness, there is also distinction by four phrases: if definitively determined, before the abodes belongs to worthies; if determined by the four phrases, they are merely posited in meaning to take each other's names: the abodes are stages of worthies and yet distant from sages, hence called "worthy sages." The Separate bhūmis are called sage; those in the practices and dedications of the Perfect are close to this bhūmi, hence called "sage worthies." In the present text of the Perfect, the practices and dedications are sage, and they further enter the bhūmis, hence called "sage sages." If not contrasted with each other, the names within that teaching are fixed. From "If one says..." onwards, it again goes through the teachings to refute the old: although it is called one cause, one should recognize the essence of the cause; the bodhisattvas of the four teachings, each looking toward their respective buddha, are all one cause, yet the one cause is different. Therefore, the tenth fascicle of the Profound Meaning says: "opening the one from the one, returning to the one from the one." Since it does not distinguish the differences, what doubt is there that it is the Shared Teaching? Hence the Shared Teaching says: "The three causes are largely the same; because they are the same, they are one." Thus it says: "does not go beyond the Shared Teaching." Regarding "If one says that the four assemblies are equally the bodhisattva cause": it is because from their initial aspiration they are not in common with the Hinayana. The Lotus intention is as previously explained: fully like the four wheels down to opening and revealing.