法華文句記 7.138

7.138

「若言不爾」下釋此橫豎。初釋豎中云「若言一切法不是七方便以對一實為豎」者，如二萬億佛所初發大心，即是一切法實，中間流轉或復發心不出七法，故七法是橫、對一實為豎。「又十法界」下釋橫也。一人身中尚具於十，況不具七？一人既爾多人亦然，一趣既爾餘趣亦然，故七法是橫。如來身中若十若七，一念洞照橫豎無遺。「此法雖多」等者，七攝權盡，一切逗機不出七故。「為人天」等者，明佛能照，是故能說此中既別列二乘，故三藏事度即菩薩，通無生名通於三乘。「述其開三」者，具敘七善而云三者，三從出世但開菩薩，加於人天義須通七。「究竟」等者，此明諸權皆歸實相，是故三教教智未會不名為一。又非明示此法從於無住本立，故不得云究竟不二，今言不二者始終一也。「其性」等者，廣博之一故名為「切」，切字（七計切，七結切）並通，訓眾也。共顯不二是一家之切，名一切智。「寂而常照」者，智所依地能生諸智，故名「智地」。此從境說，若智即地能所不二，故智亦得名無住本，是故亦得名智為地，正顯能立，立亦生也。故此智地能生諸法，故雙名智地為無住本。「云何」等者，斥古師也。降此之外餘解不當，暗而復寱迷深故也。於無明夜寱解聖言，何能當理？「例大品」下引證智地，故先翻名。實相是體、智即是用。若智家之地即指實相，一切皆大，由智顯地由乘至極，亦是從始至終依地至極，大事大乘皆須簡於莊嚴白牛。「餘二」等者，但是不一皆名為二。「此約」至「開權顯實也」者，以漸頓中不出七方便故，故漸頓中有權咸開。「如來」下至「釋教也」者，權教咸成實教者，良由以不二智而同照之。「知所歸趣」至「各有歸趣」者，能有所趣故，故名「所趣」。「戒善」下明七方便法皆有遠近者，當位名近、趣極名遠，當位名權、趣極名實，權藥所治故名權病，關中唯遠是亦不然，善無自性遠近在人，於中先舉戒善近在人天。言「作緣」者，從遠得名故云「若作」。「念處」下言「福德」者，《大經》意也。《經》云「聲聞」者，福德莊嚴有為有漏，亦由在法華後，故說開相可嚴法身，念處兼於兩教二乘，今且在於三藏聲聞，中越三人故云「乃至」。六度通別一一善根皆有二趣，如來善知。

From “If one says it is not so” onward, it explains this horizontal and vertical. First, in explaining the vertical, it says: “If one says that all dharmas are not the seven skillful means contrasted with the single reality as vertical”: just as under the two myriad koṭis of Buddhas when first generating the great aspiration, this is the reality of all dharmas; while during the transmigration in between, whenever the aspiration is regenerated, it does not exceed the seven dharmas; hence the seven dharmas are horizontal, and contrasted with the single reality, they are vertical. Next, from “furthermore, the ten dharma realms” onward, it explains the horizontal. Even within a single person's body, all ten are present, how much more so the seven? Since this is so for one person, it is also so for many people; since this is so for one destiny, it is also so for the other destinies; hence the seven dharmas are horizontal. Within the Tathāgata's body, whether ten or seven, in a single thought-moment they are clearly illuminated, with neither horizontal nor vertical omitted. Regarding “although these dharmas are many” and so on: the seven subsume the provisional completely, because all adaptation to capacities does not go beyond the seven. Regarding “for humans and devas” and so on: this clarifies that the Buddha is able to illuminate, and therefore able to preach. Since here the two vehicles are listed separately, the practice of the perfections in the Tripiṭaka teaching refers to the bodhisattva; the designation of the common [teaching's] unborn applies commonly to the three vehicles. Regarding “recounting its opening of the three”: fully narrating the seven goods while mentioning three means that the three pertain to the supramundane and only open the bodhisattva; adding humans and devas, the meaning must extend to the seven. Regarding “ultimate” and so on: this clarifies that all provisional teachings return to the true character; hence, before the teachings and wisdoms of the three teachings converge, they are not called one. Furthermore, because it does not explicitly show that this dharma is established from the non-abiding root, it cannot be called ultimately non-dual; here, stating “non-dual” means that beginning and end are one. Regarding “its nature” and so forth: the broad and vast “one” is therefore called qie (切); the character 切 (read qiè or qiè/qiē) applies to both, being glossed as “all” or “multitude.” Jointly revealing non-duality is the qie of our school, termed “all-knowledge.” Regarding “quiescent yet constantly illuminating”: the ground on which wisdom relies can generate all wisdoms; hence it is called the “ground of wisdom.” This is spoken from the perspective of the object; if wisdom is identical with the ground, subject and object are non-dual, so wisdom may also be called the non-abiding root; therefore wisdom may also be called the ground, directly manifesting the ability to establish—establishing is also generating. Thus this ground of wisdom can generate all dharmas; hence the ground of wisdom is simultaneously designated as the non-abiding root. Regarding “how could” and so forth: this rebukes the ancient masters. Beyond this, other explanations are inappropriate, being dark and muttering sleep-talk because their confusion is deep. Muttering sleep-talk about holy words in the night of ignorance, how could they accord with principle? From “by analogy with the Large Chapter” onward, it cites evidence for the ground of wisdom, so it first translates the name. The true character is the essence; wisdom is the function. If it is the ground belonging to wisdom, it directly designates the true character; everything is great. Wisdom manifests the ground; the vehicle leads to the ultimate; it is also that from beginning to end, relying on the ground one reaches the ultimate; the great matter and the Great Vehicle must both be distinguished from the adorned white ox. Regarding “the remaining two” and so on: whatever is merely not one is called two. Regarding the passage from “this is according to” to “opening the provisional and revealing the real”: because within the gradual and the sudden it does not go beyond the seven skillful means, whatever is provisional within the gradual and sudden is entirely opened. From “the Tathāgata” down to “explaining the teaching”: that the provisional teachings all become the real teaching is entirely because the non-dual wisdom illuminates them identically. Regarding the passage from “knowing that to which they tend” to “each has that to which it tends”: because it is capable of having that to which it tends, it is called “that to which it tends.” From “precepts and good deeds” onward, it clarifies that the dharmas of the seven skillful means all have near and far: being in one's own stage is called near; tending to the ultimate is called far; being in one's own stage is called provisional; tending to the ultimate is called real. Being cured by provisional medicine, it is called a provisional illness. The Guanzhong [masters'] taking it to be only far is likewise incorrect; goodness has no self-nature, near and far depend on the person. Therein, it first cites precepts and good deeds as near in humans and devas. Regarding the word “functioning as conditions”: it receives its name from the far, hence it says “if functioning.” From “mindfulness applications” onward, the mention of “blessings and virtues” reflects the intent of the Mahāparinirvāṇa-sūtra. When the Sūtra mentions “śrāvakas,” their adornment of blessings and virtues is conditioned and with outflows; also, because it comes after the Lotus Sūtra, it is said that the opened characteristics can adorn the dharmakāya. The mindfulness applications span the two vehicles of the two teachings; here they are temporarily placed in the Tripiṭaka śrāvaka, skipping over three persons in between, hence it says “and so on.” The generic and specific of the six perfections—every single good root has two tendencies, which the Tathāgata well knows.