法華文句記 9.208

9.208

「師子奮迅」等者，奮迅之名及十功德，通於本迹乃至初住，今須簡之，此是久成現作現在。「有十德」者，前九可見。如第十云「具上十善」，即如四觀觀其十善，圓即上上十善也。十善秖是三業，故云「身三」等，故四三業節節不同。故上上者至果名為師子奮迅中第十功德，秖是三業隨智慧行及三密等，故佛果地亦以師子三昧奮他塵垢。若論諸佛世世皆然，餘九準此。「云云」者，委釋十相，辯中間今日世世皆有，現在迹化由本功德。

Regarding the phrase "lion-like vigorous advance" and so forth: the name of "vigorous advance" and the ten virtues apply generally to the origin and traces, and even to the initial abidance; here one must distinguish them: this is what was accomplished long ago, manifested as being present now. Regarding "having ten virtues": the first nine are evident. As the tenth says, "being endowed with the superior ten wholesome deeds": this means contemplating their ten wholesome deeds in accordance with the four contemplations; in the perfect [teaching], they are the highest of the highest ten wholesome deeds. The ten wholesome deeds are merely the three actions, hence it says "the three of the body" and so forth; thus the four sets of three actions differ step by step. Therefore, when the highest of the highest reaches the fruit, it is named the tenth virtue within the lion-like vigorous advance; this is merely the three actions acting in accord with wisdom, as well as the three mysteries and so on. Therefore, in the stage of the Buddha's fruit, one also uses the lion-like samādhi to shake off others' defilements. If spoken of with regard to the buddhas, it is so in world after world; the remaining nine follow this. Regarding "and so forth": this explains in detail the ten marks, demonstrating that they exist throughout the intermediate and the present, in world after world; the conversions of the present traces are due to the original virtues.