法華文句記 7.164

7.164

「雨於一切帖合六章門」者，六章正出注雨相故。「一相者」至「一地也」者，真如秖是一實相耳。「七相」秖是七方便，以實相對七相是故云「相」，即行相也。「七教」秖是七方便教，以教對教是故云「教」。「所謂」下雙釋者，初雙標理教也，次「眾生」下先釋性對理德之相，初總舉，「解脫」下列結。此性三德雖有三相，秖是一相。「如來」下釋一味，由佛說故，此性可修，性本無名具足諸名，故無說而說，說即成教，依教修習，方名修三。比讀此教者，不知修性，如何消釋此中疏文？敬請讀者行者思之！照之！「此三相」下重指性三以為修境。「緣生」下重舉修相，故名為「行」，行即因也。「終則」下舉果地三，三智滿故從智為名，即是智三、行三、性三，開合多少準望可知。「有時」下舉分文不同。「解脫」下廣釋相味，先相、次味。初釋相中性德秖是本有三道，解脫相者即於業道是解脫德，離相者即於煩惱是般若德。寂滅相者即於苦道是法身德。「無生死」等，寄修以釋。「唯有」下結，故云「實相」。

Regarding "raining upon all, matching the six section headings": this is because the six chapters directly present the characteristics of pouring rain. From "the one characteristic" to "the one ground": true suchness is simply the one true character. The "seven characteristics" are simply the seven skillful means; contrasting the true character with the seven characteristics, it is therefore called "characteristics," which are the characteristics of practice. The "seven teachings" are simply the teachings of the seven skillful means; contrasting teaching with teaching, it is therefore called "teaching." Under "the so-called," where it explains both: first, it marks both principle and teaching; next, under "sentient beings," it first explains the characteristics of nature contrasted with the virtues of principle, beginning with a general presentation and concluding under "vimokṣa" with an enumerated summary. Although these three virtues of nature possess three characteristics, they are simply one characteristic. Below "Tathāgata," it explains the "one flavor": because the Buddha expounds it, this nature can be cultivated. Nature is originally nameless yet fully endowed with all names; therefore, he expounds without exposition, and the exposition constitutes the teaching. Cultivating and practicing in reliance on the teaching is only then called the "three of cultivation." Those who read this teaching nowadays do not know cultivation and nature—how can they interpret the commentary text here? I respectfully request readers and practitioners to contemplate it and illuminate it! Below "these three characteristics," it points again to the three of nature as the objective realm of cultivation. Below "arising from conditions," it raises again the characteristics of cultivation; hence it is called "practice," and practice is the cause. Below "ultimately," it raises the three on the stage of fruition; because the three wisdoms are fulfilled, it is named after wisdom. That is, there are the three of wisdom, the three of practice, and the three of nature; their divisions, combinations, and quantities can be understood by analogy. Below "sometimes," it presents the differences in dividing the text. Below "vimokṣa," it extensively explains the characteristics and flavors: first the characteristics, then the flavors. In the initial explanation of characteristics, the virtues of nature are simply the three paths inherent originally: the characteristic of vimokṣa is the virtue of vimokṣa within the path of karma; the characteristic of detachment is the virtue of prajñā within defilements; the characteristic of quiescence and cessation is the virtue of the dharmakāya within the path of suffering. "Without birth and death," and so forth, is explained in reference to cultivation. Under "only there is," it concludes, and hence says "true character."