法華文句記 5.104

5.104

理一中云「是法」等者，初是法者正示理一，世人悉謂理性本淨，理若本淨何用修之？若本不淨修亦不成？今云理淨非已淨也。「眾生」下釋住法位，眾生正覺重出是法，法不出如皆如為位，眾生理是、佛已證是，故名為住，如位一故故名為位，染淨之法皆名是法。染謂眾生、淨即正覺，眾生正覺是能住法，染淨一如是所住位，分局定限故名為位，位無二稱同立一如，不出真如故唯局此，此局即通遍一切故，局之極也，通之盛也。如世王位為人所住，位亦性也，不可改故，如人王性始終不改，布衣登極相殊性一。「世間相常住者」，相可表幟、位可久居，眾生正覺相位無二，顯迷即理、理即常住，佛已契常、眾生理是，故正覺眾生相位常住，染淨相位既同一如，是故相位其理須等。佛依世間修成極理，驗知世間本有斯理，故云常住。

Regarding the words “this dharma” and so forth in [the explanation of] the unity of principle: the initial “this dharma” directly demonstrates the unity of principle. Worldly people all consider the nature of principle to be originally pure. If the principle were originally pure, what need would there be to cultivate it? If it were originally impure, cultivation could never succeed. Now to say that the principle is pure does not mean that it has already been purified. The explanation from “sentient beings” onward clarifies “dwelling in the dharma-position.” “Sentient beings” and “right awakening” restate “this dharma.” Dharmas do not go beyond Suchness; all having Suchness constitutes their position. In sentient beings the principle is as it is; the Buddha has already realized this [Suchness], and therefore it is called “dwelling.” Because the position of Suchness is unified, it is called “position.” The defiled and pure dharmas are all called “this dharma.” Defilement refers to sentient beings, and purity refers to right awakening. Sentient beings and right awakening are the dharmas capable of dwelling; the single Suchness of defilement and purity is the position in which they dwell. Because it has distinct delimitation and definite bounds, it is called “position.” The position has no dual designation, together established as one Suchness; not going beyond true Suchness, it is exclusively restricted to this. Yet this very restriction is completely pervasive, omnipresent to all; hence, the ultimate of restriction is the abundance of pervasiveness. It is like the worldly royal rank which is dwelt in by a person. The position is also the nature, because it cannot be altered—just as the nature of human royalty remains unaltered from beginning to end: whether in common clothes or ascending the throne, the marks differ, but the nature is one. “The marks of the world are eternally abiding”: marks can serve as an emblem; a position can be dwelt in long term. For sentient beings and right awakening, mark and position are non-dual, demonstrating that delusion is precisely the principle, and the principle is eternally abiding. The Buddha has already accorded with eternity; in sentient beings the principle is as it is. Therefore, the marks and positions of right awakening and sentient beings are eternally abiding. Since the marks and positions of defilement and purity are identical to the single Suchness, therefore, the principle of their marks and positions must be equal. The Buddha, relying on the world, cultivated and attained the ultimate principle; one verifies and knows that the world originally possesses this principle. Hence it is said to be “eternally abiding.”