法華文句記 5.108

5.108

位據理性決不可改，相約隨緣緣有染淨，緣雖染淨同名緣起，如清濁波濕性不異，同以濕性為波，故皆以如為相，同以波為濕性，故皆以如為位，所以相與常住其名雖同，染淨既分如位須辯，況世間之稱亦通染淨因果故也。今且從悟顯迷、以淨顯染，則淨悟得於常事，迷染但名常理。又世間之名通收依正，常住之稱不礙二途，故云理一。若不了此徒云開權，如何顯實？故今問之：被開之法唯信佛說？為亦改迷？雖復四法咸以人攝，得意忘言說不可盡。「又釋」下單約生釋世間相常。向釋雖然事理通總，未的示其理境所在，故以陰入對正因說，九界陰入位本常住。

The position is based on the nature of principle and definitely cannot be altered; the marks are based on following conditions, and conditions have defilement and purity. Although conditions have defilement and purity, both alike are called dependent origination. It is like clear and turbid waves whose wet nature is not different: together taking the wet nature as the wave, all thus take Suchness as their mark; together taking the wave as the wet nature, all thus take Suchness as their position. Therefore, although “mark” and “eternally abiding” are identical in name, since defilement and purity are distinguished, Suchness and position must be discerned. What is more, the designation “world” also extends through defilement and purity, cause and effect. Now, provisionally revealing delusion through awakening, and revealing defilement through purity: purity and awakening obtain eternal phenomena, whereas delusion and defilement are termed only eternal principle. Moreover, the name “world” comprehensively encompasses environmental and primary reward, and the designation “eternally abiding” does not obstruct either route; hence it is called the “unity of principle.” If one does not comprehend this, vainly speaking of “opening the provisional,” how could one reveal the real? Therefore we now ask: are the dharmas opened merely believed because of the Buddha's word, or do they also transform delusion? Although the four dharmas are all subsumed under persons, once the intent is grasped, words are forgotten; it cannot be fully expressed. “Further explained” and so on below interprets “the marks of the world are eternal” solely in terms of sentient beings. Although the preceding explanation comprehensively embraced phenomena and principle, it did not precisely show where the realm of principle resides; therefore, the aggregates and sense bases are correlated with the direct cause: the position of the aggregates and sense bases of the nine realms is originally eternally abiding.