法華文句記 8.77

8.77

次束二為一者，謂「如來行具一切行」者，此依《大經．聖行品》文，復有一行是如來行，所謂大乘大般涅槃，涅槃秖是三德祕藏，故今却以室衣座三以釋三德，三德秖是一大涅槃，此大涅槃遍一切處，遍一切法總名為一，先釋，次指廣。初釋中為二：初通，次別。通者，一行通具室等三法。別對為二：先對，次料簡。初文為九，於中並以三法對諸法故，初對善惡及盪相也。次「又慈忍」下福慧。「智慧是目」等者，亦應云目足備者必有所依，所依具二故也。三「又慈悲」下對斥偏邪，亦先釋，次引《淨名》證，勝於偏邪勇修於圓。四「又慈悲」下破四魔，亦先釋，釋中並須約於界外圓釋，次引證空也。「云云」者，釋出其意。五「又慈悲」下明具二嚴，仍為二釋，秖是翻倒前釋，準後望前前應云慈忍也。六「慈忍故」下約譬破立等，具二例前。七「又慈悲故何所」下約體用，用即離過。八「出三諦」下約名，不同次第三諦，慈室包含忍衣三昧。九「經言」下引經，無相是座。次指廣，云「不可盡云云」者，具如《玄》文明圓五行攝一切行，亦如《止觀》十乘十境橫豎遍收，及破遍中橫豎法門，乃至四種三昧收一切行，一切行秖是一行故為九文釋之。

Next, regarding bundling the two into one, the statement that 'the Tathāgata's practice is endowed with all practices' is based on the text of the 'Noble Practice Chapter' of the Great Sūtra: 'There is yet another practice which is the Tathāgata's practice, namely the Great Vehicle's Great Parinirvāṇa.' Nirvāṇa is simply the secret treasury of the three virtues. Therefore, here, the three of room, robe, and seat are conversely used to explain the three virtues. The three virtues are simply the one great nirvāṇa; this great nirvāṇa pervades all places and pervades all dharmas, and is collectively named 'one'. First it is explained, and next its extensive [treatment] is indicated. In the initial explanation, there are two parts: first, general; next, specific. In general, one practice generally possesses the three dharmas of room, and so forth. Specifically paired, there are two: first, pairing; next, appraisal. The first text comprises nine, wherein all pair the three dharmas against various dharmas. The first pairs them with good and evil and sweeping away marks. Next, below 'Furthermore, compassion and patience', it is merit and wisdom. In 'Wisdom is the eyes', and so forth, it should also be said that one who is equipped with eyes and feet must have that on which they rely, because that on which they rely possesses both. Third, below 'Furthermore, compassion', it confronts and refutes one-sidedness and heterodoxy: it is also first explained, and next cites Vimalakīrti for verification, surpassing one-sidedness and heterodoxy to courageously cultivate the perfect. Fourth, below 'Furthermore, compassion', it destroys the four māras: it is also first explained, and in the explanation, all must be explained according to the perfect [teaching] beyond the realms, and next it cites [texts] to verify emptiness. 'Et cetera' explains its meaning. Fifth, below 'Furthermore, compassion', it clarifies being equipped with the two adornments, which still has two explanations, merely inverting the previous explanation; matching the latter with the former, the former should say compassion and patience. Sixth, below 'Because of compassion and patience', in terms of metaphors, destruction and establishment, and so forth, possesses the two as in the preceding. Seventh, below 'Furthermore, because of compassion, what is there', it is in terms of essence and function; function is being free from faults. Eighth, below 'Producing the three truths', it is in terms of names, not being the sequential three truths; the room of compassion encompasses the robe of patience and samādhi. Ninth, below 'The sūtra says', it cites the sūtra: signlessness is the seat. Next, indicating the extensive [treatment], the phrase 'cannot be exhausted, et cetera' is fully as the text of the Profound Meaning clarifies that the perfect five practices subsume all practices, and as the ten vehicles and ten objects in Cessation and Contemplation comprehensively gather horizontally and vertically, as well as the horizontal and vertical Dharma-gates in destroying pervadingly, extending to the four kinds of samādhi subsuming all practices. All practices are simply one practice; therefore, it is explained in nine passages of text.