法華文句記 9.33

9.33

「今約三法」下正釋行處，即從「忍地」至「亦不行不分別」文也。約三法增數以為三重。初約一法，又二，初標一法即緣諦也，直緣一諦而立三行，但云一法者，以能從所但受一名。「一諦為一切」下明一理功能，理既能為一切所歸，故能依三行功亦如之。於中又五：初列功能有三，即所歸作本無分別也，故三為行緣於一處。次「一切所歸者」下釋三行也。三「無三行」下對處結名。四「如此」下明與前品三法義合。五「是名」下總結。釋中自三：初又二，先消經，次結名。消經意者，所住之地謂實理也。次「眾行」去，明能住行即依理起行。「此即」下結名。云「行不行」者，理雖無行依理而行，行得理息即名不行。能住是行，人得理故能行勝行，行即不行，故云「行於不行之行」也。次釋第二行者，亦先消經，次結名。消經者，亦指前一地為一切本，本謂忍地，住一地故具柔和等三，初「如萬物」下總牒前一地立第二行，初句譬說，「眾行」下合譬，「若得」下正明能生之功，於中別消三句，此即約理方有「能柔」乃至「在驚能安」。「無量」下德釋功德所由，「地無所生」指前實理，「而生功德」即柔和等。「即不」下正結行名，依理不行而行於行也。釋第三行者，亦先消經，次「即是」下結行名。言「遍無分別」者，行與不行性相無二，見諸法實名不分別，無不分別名亦不行不分別。「三無三」下對處結名，以得實處故，使其行有一三相。四「如此」下與前品義合者，初句總標，「休息」下對前三句，休息即行不行，隨生即不行行，遍無即非行非不行。五「是名」下總結可知。故知一法即三法，三法為本故先明之。

From 'Now, in terms of the three dharmas' below, he directly explains the sphere of practice, which is the text from 'ground of forbearance' to 'and neither practices nor discriminates'. Increasing the numbers according to the three dharmas, it forms a threefold level. First, in terms of one dharma, there are also two [parts]: first, marking the one dharma, which is taking the truth as object—directly taking the one truth as object and establishing the three practices; he only speaks of 'one dharma' because what is capable follows what is objective, receiving merely one name. From 'one truth is that to which all return' below, he explains the function of the one principle: since principle can be that to which all return, the function of the three practices that rely upon it is likewise so. Therein are also five: first, listing three functions, which are returning to it, serving as the basis, and non-discrimination; hence the three serve as practices taking one sphere as object. Next, from 'that to which all return' below, he explains the three practices. Third, from 'the three have no practices' below, he concludes the names in contrast to the sphere. Fourth, from 'like this' below, he explains that their meaning accords with the three dharmas in the preceding chapter. Fifth, from 'this is named' below, is the general conclusion. Within the explanation are three [parts]: the first also has two, first clarifying the sūtra text, and next concluding the names. The intent of clarifying the sūtra text: the ground that is abided in refers to the real principle. Next, from 'all practices' onward, he clarifies the practices capable of abiding, which means giving rise to practice based on principle. From 'this is' below, he concludes the names. Saying 'practicing non-practice' means that although principle has no practice, one practices in reliance on principle; when practice attains principle and rests, it is named non-practice. Being able to abide in this practice, because the person attains principle, they can perform superior practice; practice is itself non-practice, hence it is said to 'practice the practice of non-practice'. Next, explaining the second practice, he also first clarifies the sūtra text and next concludes the names. Clarifying the sūtra text also points to the preceding one ground as the basis of everything; 'basis' refers to the ground of forbearance. Because of abiding in the one ground, one possesses the three qualities of gentle harmony and so forth. First, from 'like the myriad things' below, he brings up the preceding one ground as a whole to establish the second practice: the first line is an analogy; from 'all practices' below, it matches the analogy; from 'if one attains' below, it directly explains the function of being able to produce. Therein he separately clarifies the three lines: this means that only in terms of principle is there 'being able to be gentle' up to 'being able to be secure in fright'. From 'immeasurable' below, he explains the source of the virtue: 'the ground produces nothing' points to the preceding real principle, 'yet produces virtues' refers to gentle harmony and so forth. From 'is not' below, he directly concludes the name of the practice: relying on principle not to practice, yet practicing practice. Explaining the third practice, he also first clarifies the sūtra text, and next from 'this is' below concludes the name of the practice. 'Pervasively without discrimination' means that practice and non-practice are non-dual in nature and characteristics; seeing the reality of all dharmas is named non-discrimination, and being without non-discrimination is named neither practicing nor discriminating. From 'three without three' below, he concludes the names in relation to the sphere: because one attains the real sphere, it causes one's practice to have the characteristics of one and three. Fourth, from 'like this' below, on according in meaning with the preceding chapter: the first line is the general statement; from 'resting' below, it corresponds to the preceding three lines—resting is practicing non-practice, according with arising is non-practicing practice, and pervasively without is neither practice nor non-practice. Fifth, from 'this is named' below, the general conclusion can be understood. Hence we know that the one dharma is itself the three dharmas, and because the three dharmas are the basis, they are explained first.