法華文句記 8.96

8.96

「巧度」者，如《止觀》第六記釋巧拙二度，彼《大論》文通以衍門為巧，今別以一實為巧。「則有二種」者，先列二文，「今言」下簡取初意。「又望」下釋近當體。前約偏為遠，以圓為近。次「今以」下消文正意，以一如實智為因，趣於近遠二菩提果，故因明近果。「道前真如」至「為了因」者，此以修得對彼正因，正中緣了同成正因，修中正因同成緣了，約真之緣了亦曰即真之緣了，並可云「真如緣了」，全性為修即此義也。唯有此法世法不染，魔不能壞、二乘不能滅，皆即是故。此乃以博地為道前，發心已後為道中。於道中位分之為二：初住已前為緣，登住已去為了，一位分二故名為亦。妙覺證後名為道後。與前小異對文別故。

Regarding "skillful ferry": as explained in the notes on fascicle six of the Mohe zhiguan regarding skillful and clumsy ferrying, the text of the Dàzhìdù lùn generally takes the Mahāyāna gate to be skillful, whereas here we specifically take the one real to be skillful. Regarding "there are two kinds": first two texts are cited, and then from "now to speak" downward, the first meaning is selected. Next, from "further, looking from" downward explains "near" in terms of its proper substance. The preceding [passage] treated the one-sided as distant and the perfect as near. Next, from "now, taking" downward explains the main intention of the text: taking the real wisdom of one suchness as the cause, one tends toward the two fruits of bodhi, near and distant; hence the cause illumines the near fruit. Regarding "the suchness prior to the Path" up to "serves as the revealing cause": this matches cultivation-attainment against that direct cause. In the direct cause, the conditional and revealing causes together constitute the direct cause; in cultivation, the direct cause together constitutes the conditional and revealing causes. The conditional and revealing causes treated in terms of the real are also called the conditional and revealing causes identical to the real, and both can be termed "the conditional and revealing causes of suchness." The complete nature becoming cultivation is precisely this meaning. Only this dharma is not defiled by mundane dharmas, cannot be destroyed by Māra, and cannot be annihilated by the two vehicles, because all are identical to it. This takes the level of ordinary beings as "prior to the Path," and from the initial aspiration onward as "during the Path." Within the ranks of "during the Path," it is divided into two: before the first abode serves as the conditional cause, and from ascending the abodes onward serves as the revealing cause; because one rank is divided into two, it is said to be "also." The stage after realization of wondrous enlightenment is called "after the Path." It differs slightly from the preceding because it corresponds to a different text.