法華文句記 5.103

5.103

「迷此」下雙明染淨二種緣起，先染、次淨。染中由無明故為法性緣，由迷之緣而起九界，界界三千事緣起也。即是性種從迷緣故起於眾生，即是真如隨於染緣。「解此」下明淨緣起，即聞一乘教、起一乘行，行通因果能成正覺。「欲起」等者，成正覺已能為他說，故說一乘在教一也。即果佛種從淨緣起，眾生佛種從說緣起，若也通途為染淨者，亦可十界展轉互論。今明佛乘，須以九界皆名為染。「又無性」等者，以緣資了，正明緣了功能相成，對正雖然，若論行體一一無不三因具足，即修得也。種果既成故云「得起」。「一起一切起」者，顯果乘相，依正主伴乃至酬因，一塵一行一時俱起，起者成也。「如此」下結果乘成相，修性一合無復分張，即是理性三因開發，通名三性，自此已去不可改故。此為銷經直從開說，具明修相，委在《止觀》十法成乘，境中具兼修性性種，正行為了，助開為緣，二十五法為前方便，辯下九法明鑑修發，教行正助所諸是理，理一即是所住法位世間相常；若不爾者，依境修習委心無地，故知修性俱有自他，先推性中無明為他，依此起行方推行他，以此兩他共推一自，若推性者袪滯達理，若推修者離著行成，以性本亡泯於修始，是則兩照同明、雙惑俱遣，如是方了染淨緣起，無始無本咸歸一如，且從淨緣有所說邊，故云教一。故五佛言殊大理不別，若不爾者，豈因緣事引四佛同？

Below "deluded about this," both defiled and pure conditioned arisings are clarified, first defiled, then pure. In the defiled, because of fundamental ignorance, it serves as the condition for the dharma-nature; conditioned by delusion, the nine realms arise, which is the conditioned arising of phenomena of three thousand [realms] in each realm. This is the seed of nature arising as sentient beings through defiled conditions; this is true suchness following defiled conditions. Below "understanding this," pure conditioned arising is clarified: namely, hearing the teaching of the one vehicle and giving rise to the practice of the one vehicle; practice connects cause and fruit and is capable of accomplishing correct awakening. Regarding "wishing to give rise to" and so forth: having accomplished correct awakening, one can speak it for others; therefore speaking the one vehicle lies in the oneness of teaching. That is, the fruition buddha-seed arises from pure conditions, and sentient beings' buddha-seed arises from the condition of preaching. If one takes defilement and purity in a general sense, one may also discuss the ten realms reciprocally. Now in clarifying the buddha-vehicle, all nine realms must be called defiled. Regarding "Furthermore, the absence of nature..." and so forth: using the conditioning to assist the revealing directly clarifies the mutual completion of the functions of the conditioning and revealing causes; although this is true in contrast to the direct cause, in discussing the substance of practice, each and every one fully possesses the three causes, which is attainment through cultivation. Once seed and fruit are accomplished, it is therefore said to "be able to arise." "When one arises, all arise" reveals the characteristics of the fruit vehicle: primary and environmental [rewards], master and companions, up to the recompense for causes, in a single dust mote and a single practice, all arise simultaneously; "arise" means accomplishment. The section below "like this" concludes the marks of the accomplishment of the fruit vehicle: cultivation and nature unite as one, no longer divided or separated; this is the opening and development of the three causes of the nature of principle, generally called the three natures, which from this point forward cannot be altered. In order to explain the sūtra, this directly speaks from the perspective of opening; fully clarifying the marks of cultivation is detailed in the ten dharmas accomplishing the vehicle in the Great Calming and Contemplation. The object comprehensively includes both cultivation and nature, as well as the seed of nature; the primary practice serves as the revealing cause, and auxiliary opening serves as the conditioning cause; the twenty-five dharmas serve as the preliminary skillful means; distinguishing the nine dharmas below clearly inspects the emergence of cultivation; teaching, practice, primary, and auxiliary are all this principle. The oneness of principle is the state of abiding in the Dharma where the characteristics of the world are permanent; if not so, then in practicing by relying on the object, the dedicated mind will have nowhere to rest. Therefore we know that cultivation and nature both possess self and other: first examine ignorance in nature as other; relying on this, give rise to practice, and only then examine practice as other; using these two others, together examine the one self. If one examines nature, one removes obstruction and penetrates principle; if one examines cultivation, one leaves attachment and accomplishes practice. Because nature is originally extinct, the beginning of cultivation is dissolved; thus both illuminations shine together and both confusions are dispelled. Only in this way does one understand defiled and pure conditioned arising: beginningless and baseless, all return to the single suchness. For now, proceeding from the aspect of what is expounded through pure conditions, it is therefore called the oneness of teaching. Hence, though the words of the five buddhas differ, the great principle does not diverge; if not so, how could the four buddhas be cited as identical in terms of the phenomena of causes and conditions?