法華文句記 9.90

9.90

此四行後復結成者，顯四行功成，能行此行兼弘經力，化功歸己果相先彰，故使大士剎那夢逾億世，表一生弘教功超累劫。初十信中既云慈悲，又云正見及以無癡，慈悲是弘誓似發，正見無癡是界內真成，即無見修二惑故也。住中既云見佛，表自當得八相，即分真無生忍位也。見身處中表入實也。歡喜以表入歡喜住，發心見中與初地等，故亦云「喜」。得三總持具三不退，「佛知」者得記之由，下去得記可知。「修習云行」者，前非無行不別而別，至此最得行名故也。「證諸」者，諸言正表斷三十品。言「無垢」者，初住已得，為順《大經》且從初地；若云入金剛定，義當等覺，合在第十地中。此中明信等五根乃至八正者，釋佛道也。所行之道不逾七科，隨要略明信後四科耳。

That these four practices are concluded afterward shows that when the merit of the four practices is accomplished, by being able to practice these practices combined with the power of propagating the sūtra, the merit of transformation returns to oneself and the signs of fruition are first displayed. Therefore, it causes the great being's single kṣaṇa of dream to surpass a hundred million lifetimes, manifesting that the merit of propagating the teaching in one lifetime exceeds accumulated kalpas. In the initial ten faiths, since it mentions loving-kindness and compassion, and also mentions right view and lack of delusion: loving-kindness and compassion are the semblance generation of the vast vow; right view and lack of delusion are true realization within the realm, which means being free from the two delusions of views and cultivation. Since it mentions seeing the Buddha within the abodes, this indicates that one will naturally obtain the eight aspects, which is the stage of partially true non-arising acceptance. Seeing one's body in the center indicates entering the real. Rejoicing indicates entering the abode of joy; generating the aspiration to see the center is equivalent to the initial ground, hence it is also called "joy." One obtains the three dhāraṇīs and possesses the three non-regressions; "the Buddha knows" is the cause of receiving prophecy, and what follows regarding receiving prophecy may be understood. Regarding "cultivating is called practice": earlier it was not without practice, yet without distinction it is distinguished; reaching here, it best deserves the name of practice. Regarding "realizing the various": the word "various" precisely indicates severing the thirty grades. Regarding "undefiled": the initial abode has already attained it; to accord with the Mahāparinirvāṇa-sūtra it temporarily follows the initial ground; if it is called entering the vajrasamādhi, it is equivalent to virtual enlightenment and belongs in the tenth ground. Here, clarifying the five faculties of faith and so forth up to the eightfold noble [path] explains the Buddha path. The path practiced does not exceed the seven categories; following the essentials, it briefly clarifies the four categories after faith.