法華文句記 9.35

9.35

第三約三法，又八：初直標三法。次「三法」下示三法相。三「住忍」下正消經文，初句總，「柔和」下別，別中言「忍見愛」等，此真諦空由依中理，且據空邊故云見愛，若從理說即同體見思。四「此則」下結名。五「行亦為三」下結成三行三法。六「是為」下總結。七出異解。八「彼明」下約教通斥。「不融」下「云云」者，應具明圓相以顯今經，若不然者非安樂之行。次「云何名近處」下，釋近處，為對離邊應約去聲。「近」「遠」兩字，若對所近，應並上聲；今明能行對所離法，故皆去聲。於中為四：初標，次「遠十」下列三門，三「上直」下示三來意，四「就初有」下正釋三處。列中三學皆云「助」者，始行弘經須此助故，三學能助助於正行。

Third, regarding the three dharmas, there are also eight [parts]: First, directly indicating the three dharmas. Next, from "three dharmas" downward, showing the characteristics of the three dharmas. Third, from "dwelling in patience" downward, directly explaining the sūtra text; the first sentence is general, and from "gentle and compliant" downward is specific; within the specific part, the mention of "tolerating views and desires" and so forth refers to this emptiness of the truth of emptiness which relies on the middle principle, yet provisionally spoken from the side of emptiness, it is termed "views and desires"—if spoken from the side of principle, it is identically the views and thoughts of identical essence. Fourth, from "this is" downward, concluding the names. Fifth, from "the practices also become three" downward, completing the three practices and three dharmas. Sixth, from "this is" downward, a general conclusion. Seventh, presenting differing interpretations. Eighth, from "what they explain" downward, universally refuting them based on the teachings. As for the "and so forth" under "not harmoniously integrated," one ought to explain fully the characteristics of the perfect [teaching] to reveal the present sūtra; if not so, it is not a peaceful practice. Next, from "what is called the sphere of intimacy" downward, explaining the sphere of intimacy: in contrast to the side of distancing, it should be read in the departing tone (qùshēng). The two words "intimate" (jìn) and "distant" (yuǎn), if contrasted with what is approached, should both be in the rising tone (shǎngshēng); but here, explaining the practitioner who can act in contrast to the dharmas to be distanced, they are both in the departing tone. Within this there are four [parts]: first, the heading; next, from "distancing from ten" downward, listing the three gates; third, from "above, directly" downward, showing the purpose of the three; fourth, from "concerning the first, there are" downward, directly explaining the three spheres. In the listing, that the three trainings are all called "auxiliary" is because the beginner in propagating the sūtra requires this assistance; the three trainings are able to assist, assisting the primary practice.