法華文句記 1.131

1.131

一從通以趣別，二將勝以攝劣。言從通者，從廣之狹。言從勝者，佛依王城必攝欲色及以三果。有人斥云：今釋住王城，何以引於天梵等住？此人不曾讀《大智論》，此是彼論釋住正文。論具二意如向所述，若秖以色身住土以釋住名，則大菩薩神無方所，便無所住，況復佛耶？故《普賢觀》常寂光土是佛住處，豈王城耶？故下約教皆以涅槃而為所住，次約教中涅槃皆是所住之法，並約第一義也。

First, proceeding from the general to arrive at the specific; second, taking the superior to encompass the inferior. “Proceeding from the general” means proceeding from the broad to the narrow. “Taking the superior” means that when the Buddha relies on the Royal City, he must encompass desire, form, and the three fruits. Someone criticized, saying: “Now in explaining dwelling in the Royal City, why quote the heavenly, brahma, and other dwellings?” This person has never read the Great Wisdom Treatise; these are the actual words in that treatise explaining “dwelling”. The treatise contains both meanings as stated above. If one were to explain the name “dwelling” merely by the physical body dwelling in a land, then since great bodhisattvas are spiritual beings without spatial location, they would have nowhere to dwell, let alone the Buddha! Therefore in the Contemplation of Samantabhadra, the Land of Eternally Quiescent Light is the Buddha's dwelling place; how could it be the Royal City? Therefore below, according to the teachings, all take nirvāṇa as that which is dwelt in; next, within the teachings, nirvāṇa is in all cases the dharma that is dwelt in, both being according to the supreme truth.