法華文句記 7.167

7.167

「七種」等者，亦有人言，此中諸句何意節節皆云五乘七善，太煩重耶？今請離此釋外與今經合者，無有是處，故知不以七善簡之無由顯實。「第二」等者，前六科顯能知之人法，今減辨所知之人法，故舉此十攝諸法盡。又前乃唯約於能、今則約能論所，故種等四三慧所取，所取四法不出因果，因果之體體唯實性，一一對辨他經十法。「三道是三德種」者，即性種也。有生性故故名為種，生時此種純變為修，修性一如無復別體。言「相對」者，且從當體敵對相翻，即事理因果迷悟縛脫等始終理一，故名為性。波水之義準望可知，波是水種豈可不信。若就類者，類謂類例，即修德也。眾生無始恒居三道，於中誰無一毫種類？「夫有心者法身種」者，合彼性三為一法身，對修方合、約性恒開，此三從別一一各異。

Regarding "the seven kinds," and so forth: someone also asked, "Why do the various sentences here state 'the five vehicles and the seven wholesome [capacities]' at every step? Is it not overly repetitive?" Now I ask: if one separates from this explanation, could anything else accord with the present sūtra? There is no such possibility; therefore, we know that without using the seven wholesome [capacities] to select them, there would be no way to reveal the real. Regarding "the second," and so forth: the preceding six categories revealed the persons and dharmas capable of knowing; now, in reduction, it distinguishes the persons and dharmas that are known, thus raising these ten to encompass all dharmas completely. Furthermore, the former was solely in terms of the capable, whereas the present is in terms of the capable discussing the objective; thus the four—seed and so forth—are what the three wisdoms apprehend. The four apprehended dharmas do not go beyond cause and fruit, and the substance of cause and fruit is solely the real nature; each is distinguished in contrast with the ten dharmas of other sūtras. Regarding "the three paths are the seeds of the three virtues": these are the seeds of nature. Because they possess a generative nature, they are called "seeds." When they are generated, these seeds are transformed entirely into cultivation; cultivation and nature are unified in suchness, having no other separate substance. When it says "mutually contrasted": for the time being, from the direct opposite reversal of their immediate substance, phenomena and principle, cause and fruit, delusion and awakening, bondage and liberation, are identical in principle from beginning to end; hence it is called "nature." The meaning of waves and water can be known by inference: waves are the seeds of water—how could one not believe it? If viewed in terms of category, "category" means parallel example, which is the virtue of cultivation. Sentient beings have constantly dwelled in the three paths from beginninglessness; among them, who lacks even a tiny speck of a category? Regarding "all who have minds are seeds of the dharmakāya": this combines those three of nature into the single dharmakāya; it is combined only in contrast with cultivation, but in terms of nature they are constantly open—these three are each distinct when following their differences.