法華文句記 4.89

4.89

次「夫眾生」下正解中，初正解，次料簡。初文先引現為類，現既為緣所轉，驗往亦然。「先世」下明宿生先轉三根已成，故使三根前後悟入。次譬者，刀如根、木如惑，執者如機，佛令其斫，受教如聞法、運斫如用觀、木斷如證、曾磨如轉，遇磨不同故有利鈍，此中聞悟似是信行非不兼法，由於往世信法迴轉相資不同，信法等相具如《止觀》。此一坐中應無六十四番。

Next, in the correct explanation beginning 'Now, sentient beings,' first comes the correct explanation, and next the analysis. The first text begins by adducing the present as a parallel: since the present is transformed by conditions, it verifies that the past was also like this. The passage beginning 'In prior lives' explains that having already transformed in past births, the three faculties were already formed, thereby causing the three faculties to awaken and enter sequentially. Next, as for the simile: the knife is like the faculties, the wood is like the delusions, the wielder is like the capacity, the Buddha ordering them to chop down [is the teacher], receiving the teaching is like hearing the Dharma, wielding and chopping is like applying contemplation, the wood severing is like realization, and having been sharpened is like transformation; encountering different sharpenings results in sharpness or dullness. Here, awakening upon hearing seems to be practice by faith, but it does not exclude the Dharma; because in past lives faith and Dharma rotated and mutually supported each other differently—the marks of faith, Dharma, and so forth are fully treated in the Zhi guan. Within this single sitting, there should not be sixty-four turns.