法華文句記 7.116

7.116

「初一行標斷德」者，以云內滅，內即惑體，三界惑盡故云內滅，故屬斷德也。「次標智德」者，既云若聞，聞教屬智，故云智德。以小智具故不欣大智，此二並舉失顯過。次「所以者何下六行雙釋智斷」者，初二行釋斷，次一行半釋智，次一行半重釋斷，次一行重釋智，故知初二行明自住小斷，次一行半明失大智，次一行半重釋小斷，次一行釋失大智。「分得大乘習果也」者，得初住時破一品無明名為習果。言「牛頭」者，《華嚴》云：「出離垢山，若用塗身火不能燒。」

Regarding 'The first line indicates the virtue of severance': because it says 'internal extinction'—'internal' is the substance of delusion, and because the delusions of the three realms are exhausted, it says internal extinction—it belongs to the virtue of severance. Regarding 'Next it indicates the virtue of wisdom': since it says 'if one hears'—hearing the teaching belongs to wisdom—it says the virtue of wisdom. Because Hinayāna wisdom is complete, they do not aspire to great wisdom; both of these bring up the loss to reveal the fault. Next, regarding '"Why is this?" Below, six lines explain both wisdom and severance': the first two lines explain severance; the next line and a half explains wisdom; the next line and a half re-explains severance; the next line re-explains wisdom. Therefore one knows that the first two lines clarify their own abiding in Hinayāna severance; the next line and a half clarifies the loss of great wisdom; the next line and a half re-explains Hinayāna severance; and the next line explains the loss of great wisdom. Regarding 'Partially obtaining the fruit of habit of the Great Vehicle': when one attains the first abidance, breaking one grade of fundamental ignorance is called the fruit of habit. As for 'ox-head [sandalwood]': the Avataṃsaka Sūtra says: 'Produced from Mount Malaya; if used to smear the body, fire cannot burn it.'