法華文句記 9.11

9.11

次廣附文中，廣附上品釋成今品，以今品四行不出三業止觀及慈悲故。於中為三：先立能趣及所趣境，次「行有」下釋能趣行，三問答料簡。於能趣行中為十，初列三行，次「止行」者下解釋，三「總此」下結對境行，四「境稱」下結歸品名，五「大論」下引證，觀境即因果也。六「因時」下判位，七「因名」下判因果名異，八「又因」下判因果名異，以辨化用。云「三業」等者，三業、三密、三輪並三德異名，意密即般若，口密即解脫，身密即法身。九「如此」下總結，十「此行」下引同會異。總有二重：初總、次別。別自分三，總別皆悉名異義同。「總而言之」等者，總不異者，如來涅槃人法名殊，大理不別，人即法故；別不異者，此中離為忍衣等三，彼經離為法身等三。「此明」下釋於兩處不異之相，故引彼經寶樹等三及以五行。初三譬法身等三，三喻具如《玄》文及《釋籤》所引，即《大經》第十文也。依此座等以對三德，亦應可見。又五行中亦與衣等同者，聖行，座也；天行，衣也；餘三，室也。梵行室因，病兒室果，應知今品具斯十意，正在於因。因中正被五品之人，或至六根，是故品題從行為目，即安樂家之行也。

Next, in extensively applying it to the text, it extensively applies the preceding chapter to explain and establish the present chapter, because the four practices of the present chapter do not go beyond the cessation and contemplation and the kindness and compassion of the three karmas. Within this, there are three parts: first, establishing the capacity to approach and the realm to be approached; next, from 'Practices are' downward, explaining the practices that can approach; third, questions, answers, and critical determinations. In the practices that can approach, there are ten parts: first, listing the three practices; second, from 'Cessation practice' downward, explaining them; third, from 'Gathering these' downward, concluding their correspondence to the realms and practices; fourth, from 'The realm corresponds' downward, concluding by matching the chapter title; fifth, from 'The Great Treatise' downward, citing proof, contemplation of the realm being both cause and effect; sixth, from 'At the time of the cause' downward, determining the stages; seventh, from 'In the cause it is named' downward, determining the difference in names between cause and effect; eighth, from 'Furthermore, in the cause' downward, determining the difference in names between cause and effect to discriminate their teaching functions. 'The three karmas' and so forth means that the three karmas, the three mysteries, and the three wheels are all different names for the three virtues: the mental mystery is prajñā, the oral mystery is vimokṣa, and the physical mystery is the dharmakāya. Ninth, from 'Such' downward, a general conclusion; tenth, from 'These practices' downward, citing agreements to reconcile differences. Altogether there are two levels: first general, next specific. The specific is itself divided into three; both general and specific have different names but identical meaning. As for 'Generally speaking' and so forth: that the general is not different means that the Tathāgata and nirvāṇa differ in names of person and dharma, but in the great principle there is no difference, because the person is identical to the dharma; that the specific is not different means that here it is divided into the three of the robe of patience and so forth, while that sūtra divides it into the three of the dharmakāya and so forth. From 'This clarifies' downward, it explains the aspect of non-difference between the two places, therefore citing the three of the precious tree and so forth and the five practices from that sūtra. The first three are metaphors for the three of the dharmakāya and so forth; the three metaphors are fully set forth as cited in the Profound Meaning and the Textual Annotations, being the text of the tenth fascicle of the Mahāparinirvāṇa Sūtra. Relying on this seat and so forth to match the three virtues should also be evident. Furthermore, among the five practices, those that are also identical to the robe and so forth are: holy practice is the seat; heavenly practice is the robe; the remaining three are the room. Pure practice is the cause of the room; the sick-child [practice] is the fruit of the room. One should know that the present chapter is fully endowed with these ten meanings, which precisely reside in the cause. In the cause, it precisely covers people of the five grades, or extending to the six sense faculties; therefore the chapter title takes its name from practice, namely the practice of the family of peace and joy.