法華文句記 4.88

4.88

次約四句中先列，次以四句別對四人。根惑並由過去熏習，致令悟有三周不同，所以三判者初釋收機令盡，故第四句攝結緣眾。後兩釋不定者，三根已定但句法至四，將四判三故從容進退。第二釋中應以中間二句為中，文云「為中下」者，或剩「下」字，或下根字別為下句。三約三品惑者，又二：先釋，次例。初釋者，即二位皆有三重，今且明三周始入初住有三不同，惑盡不等故使爾耳。「例如」下以小例大，十六剎那皆名無漏，至第十五猶受向名，故三品盡方入初住，爾乃獲記。第四轉根不轉根者，亦先述古。次「若爾」下破者，雖有轉名聞時俱上，三根不成。「若轉」下破轉義不成，亦無三根。三周悟時俱名為上，將何以辯三周三根？餘未悟者，不名為轉。次例意者，先立事，次難。若二俱利及利鈍仍存，不名為轉。「身子一聞」等，具如《止觀》第六記。

Next, within [the section on] applying the four phrases, first they are listed, and then the four phrases are individually correlated with four types of persons. The faculties and delusions are both due to past habituation, causing the awakenings across the three cycles to differ. The reason for the three explanations is that the first explanation gathers in the capacities completely, so the fourth phrase encompasses the assembly of those who formed conditions. The latter two explanations are indefinite: the three faculties are already fixed, but the structure of phrases extends to four, and applying four to determine three allows flexibility to advance or retreat. In the second explanation, the middle two phrases should constitute the 'medium'; as for the text saying 'constitutes the medium-inferior,' either the character 'inferior' is redundant, or the characters for 'inferior faculty' separately form the inferior phrase. Third, regarding the three grades of delusion, there are also two parts: first an explanation, and next an analogy. In the first explanation, both positions have three tiers; here, it simply clarifies that the three cycles of initially entering the first abode have three differences, which is solely because the exhaustion of delusions is not uniform. The passage beginning 'By analogy' compares the great by the small: all sixteen moments are called untainted, and up to the fifteenth one still receives the designation of 'candidate'; thus, only when the three grades are exhausted does one enter the first abode, and only then receives prediction. Fourth, regarding the transformation and non-transformation of faculties, ancient masters are also cited first. Next, the refutation beginning 'If so' shows that although there is the name 'transformation,' at the time of hearing they are all superior, so the three faculties would not be established. The refutation beginning 'If transformed' refutes that the meaning of transformation is unfeasible and likewise lacks the three faculties: at the time of awakening in the three cycles, all are called superior, so by what could one distinguish the three cycles and three faculties? Those remaining unawakened are not called transformed. Next, regarding the intent of the analogy, the case is first established, and then challenged. If both were equally sharp, and if sharpness and dullness still persist, it is not called transformation. That 'Śāriputra, upon hearing once,' and so forth, is fully explained in the sixth [fascicle] of the Notes on the Zhi guan.