法華文句記 9.191

9.191

四別示中三：先正簡示，次示本迹相顯，三「本迹」下示不思議。初簡中言「三番四番」者，「三番」三諦也。「四番」加一心。若本若迹皆攝褺者，攝屬褺持，「褺」字亦重疊也。三四重褺同在本迹故也。若本若迹皆有如是四三本迹，在本在迹隨時別故，簡中間本迹為迹，本地本迹為本。他人不見今經本迹，但知從勝專求法身，如此法本與眾經共，勝翻成劣；若得久本則近迹不失，若但云法身則尚失中間，況復遠本。「從箇」下明本迹相顯，從於本地本迹之本，垂於中間今日本迹之迹，如是本迹久近相顯，方知本是迹家之本、迹是本家之迹。三本迹不思議者，即是約理。

Fourth, within the specific indication, there are three parts: first, directly distinguishing and indicating; next, showing the mutual illumination of origin and traces; third, under 'origin and traces,' showing the inconceivable. In the first distinguishing, the phrase 'threefold and fourfold' means: 'threefold' is the three truths; 'fourfold' adds the one mind. If origin and traces both subsume layers, they are subsumed and held in layers; the character 'zhe' (褺) also means folded or layered. It is because the threefold and fourfold layers equally reside in origin and traces. Both origin and traces have such fourfold and threefold origin and traces; residing in origin or traces differs according to the time, so it distinguishes the intermediate origin and traces as traces, and the origin and traces of the ground of origin as origin. Other people fail to see the origin and traces of the present sūtra, only knowing to seek the dharmakāya exclusively from the perspective of superiority; such a fundamental principle is shared with all sūtras, so what was superior turns into inferior. If one grasps the remote origin, then the recent traces are not lost; if one merely speaks of the dharmakāya, then one even loses the intermediate, let alone the distant origin. Under 'from this,' it clarifies that origin and traces illuminate each other: from the origin of the origin and traces of the ground of origin, it projects the traces of the intermediate and present origin and traces; when origin and traces, distant and recent, illuminate each other in this way, only then does one know that the origin is the origin of the traces, and the traces are the traces of the origin. Third, the inconceivability of origin and traces is in terms of principle.