法華文句記 7.165

7.165

「一相」下轉釋一相，即無住本立一切法，理則性德緣了，事則修得三因，迷則三道流轉，悟則果中勝用，如是四重並由迷中實相而立。此無住本具如《釋籤》第七已釋，故無明、實相俱名無住。今以無相對於差別，專指實相名無住本，無住即本名無住本，隨緣不變理在於斯，起住二門義準可識，染淨二類具在十門。

Below "the one characteristic," it further explains the one characteristic: that is, upon the root of non-abiding all dharmas are established. In terms of principle, there are the contributory and revealing [causes] of natural virtue; in terms of phenomena, there are the three causes attained through cultivation. In delusion, there is the transmigration of the three paths; in awakening, there are the superior functions within the fruit. These four layers are all established on the basis of the true character within delusion. This root of non-abiding has already been fully explained in the seventh [fascicle] of the Explanation of the Subtleties; thus both ignorance and the true character are called non-abiding. Now, contrasting formlessness with differentiation, the true character is specifically designated as the root of non-abiding; non-abiding being the root, it is called the root of non-abiding. The principle of according with conditions without changing lies right here. The meaning of the two gates of arising and abiding can be known by inference; the two categories of defilement and purity are fully present in the ten gates.