法華文句記 9.12

9.12

Third, in the critical determinations, there is first a question, and next the answer's textual meaning: although secondary and primary are mutually present in both places, now we temporarily divide subduing and gathering to match the two siddhāntas; yet both have four, so their presence or absence is beyond doubt. As for 'the stage of the single child', the Mahāparinirvāṇa Sūtra says: 'Holy practice abides in three stages: the holy practice of precepts abides in the stage of patience; the holy practice of concentration abides in the unmoving stage; the holy practice of wisdom abides in the stage of fearlessness. Pure practice accomplished abides in two stages: kindness, compassion, and joy accomplished abide in the stage of the single child; equanimity accomplished abides in the stage of empty equality.' Here we provisionally cite the single child of kindness and compassion to counter-question: holding bow and grasping arrow is not the common path, so how could there never be gathering and embracing? The five stages are together in the initial stage of joy; this stage leaves nothing undone, universally manifesting physical forms to benefit living beings as appropriate; therefore the two gates of subduing and gathering encompass all teachings; whether they emerge or submerge, one should not raise one-sided objections. Now in saying they are the same, it means the same flavor, the same principle, the same cause, and the same effect. From 'Extensive dharma gates' to 'not recording' should be understood by analogy with the previous explanation. Furthermore, one should also explain this text universally through various three dharmas; fully like the ten kinds of three dharmas, it can be known by following the paradigm. If one takes this meaning as the four siddhāntas: the difference of the three dharmas is the worldly; vimokṣa is for the individual; prajñā is remedial; and dharmakāya is the primary truth, because both explanations state that all are the four siddhāntas.