法華文句記 9.54

9.54

Next, the specific explanation: the three words "according with true character" specifically explain the object. "The two extremes and the three truths": the two extremes contrast with the middle; the middle must possess the three truths; three yet not three is called without oneness or difference. The three truths according with reality distinguishes them in contrast to the seven [truths], hence it merely says "true." "True" means signless and universally characterizing all things, hence it is called "true character." "Non-inverted" specifically explains wisdom, fully as at the beginning of the "Skillful Means Chapter"; now it is not spoken of at length. The object is what is contemplated by the various phrases in contemplation, but the contemplations capable of contemplating are still few within this section, so here the text is somewhat broad. "Lacking the eight inversions" means lacking each of the four regarding permanence, impermanence, and so forth, which represents the middle way. However, the designations of permanence and so forth encompass what is beyond the triple realm, because in inconceivable transformation there is not only the inversion of impermanence and so forth; viewed from neither-both, there are still the four inversions of permanence and so forth emerging into the provisional. If one does not establish neither-both, the principle is not so, fully as in the seventh text of the Zhiguan. Represented by the twin śāla trees, all dharmas are identically the middle, so there are no two kinds of death. Inversion is the cause of rebirth; without a cause, there is definitely no effect. Therefore, in the Great Treatise, the metaphor of falling from a cliff is used: although one has not yet reached the ground, it is already called having died. "Non-retrogressing": according with the principle of quiescent extinction and entering sarvajña, because it follows the perfect [teaching], the effect's name is established in the cause. "Non-turning": definitely not being turned by ordinary persons or the small [vehicle]. If one is not even turned by the three [types of] bodhisattvas, how much less by ordinary persons or the small [vehicle]? One must discuss non-turning in terms of the six identities; what follows should be understood accordingly.