法華文句記 8.108

8.108

三「以因緣」下修性合辨。「自性」者，即是性德，故性德三一，雖復本有非修非作，乃由因緣即三而一，能顯性德即三之一。又由性德即三而一，能成因緣即三之一，亦由因緣即一之三，方顯性德一中之三。復由性德一中之三，能施因緣即一之三。是則因緣即三之一，顯自性即三之一，名「以一顯一」；以因緣即一而三，顯自性即一而三，名「以三顯三」。以性顯緣，準說可知。下結文中三一互出者，以互顯不互耳。以三顯三秖是以三顯一，以一顯一秖是以一顯三，雖因釋妨妙盡根源，尋一家教門，若迷斯旨徒費心神。

Third, from "by causes and conditions" downward, cultivation and nature are jointly distinguished. "Inherent nature" is precisely the virtue of nature; therefore, although the three and one of the virtue of nature are originally possessed and neither cultivated nor made, it is by causes and conditions being the three that are identical to the one that they can reveal the one identical to the three in the virtue of nature. Furthermore, it is by the virtue of nature being the three that are identical to the one that it can accomplish the one identical to the three in causes and conditions; it is also by the causes and conditions being the three identical to the one that the three within the one of the virtue of nature are first revealed. Again, it is by the three within the one of the virtue of nature that the three identical to the one in causes and conditions can be bestowed. Thus, causes and conditions being the one identical to the three reveals inherent nature being the one identical to the three, which is called "revealing the one by means of the one"; causes and conditions being the three identical to the one reveals inherent nature being the three identical to the one, which is called "revealing the three by means of the three." Revealing conditions by means of nature can be understood by following this explanation. In the concluding text below, the three and the one emerge mutually because they reveal each other, not because they are mutually distinct. Revealing the three by means of the three is merely revealing the one by means of the three; revealing the one by means of the one is merely revealing the three by means of the one; although this arises from resolving an objection, it wonderfully exhausts the root source; if one inquires into our school's gates of teaching yet is confused about this purport, one will waste one's mental effort in vain.