法華文句記 2.42

2.42

約觀為數中云「界如互論即具二千」者，百界千如但成一千，即十界百界界界十如，復應更以百如千界。又名一千，且如十如初後相在則十如為百，用對十界豈非千界？此且一往論其單數，若百如中之千界界界十界，百界中之千如如如十如，何但界如各一千耶？是則重重無盡不可數知，將何以為二千定數？故云「不可思議」。諸境皆然且隨便說，故云二千。因緣約教中並但列數，於義即足不須別求，故前二文直列而已。若欲義立聞數歡喜生善破惡入真，諸教用觀對數解異，即其意也。

In explaining the numbers in terms of contemplation, regarding “when realms and suchnesses are discussed mutually, they possess two thousand”: one hundred realms and one thousand suchnesses make only one thousand, which is the ten realms and one hundred realms, each realm having ten suchnesses; one should again take one hundred suchnesses and one thousand realms. This is also called one thousand. Moreover, if the initial and final of the ten suchnesses mutually contain each other, then the ten suchnesses become one hundred; applying this to the ten realms, does it not become one thousand realms? This is just discussing their single numbers tentatively; if among the one thousand realms within the one hundred suchnesses, realm by realm has ten realms, and among the one thousand suchnesses within the one hundred realms, each suchness has ten suchnesses, how could it be only one thousand each for realms and suchnesses? Then it would be manifold and inexhaustible, beyond numerical knowing—how could one take two thousand as a fixed number? Therefore, it is said to be “inconceivable.” All objects are like this; [the text] merely speaks according to convenience, hence saying “two thousand.” Under causes and conditions and in terms of teachings, both merely list numbers; in meaning, this is sufficient without needing to seek separately. Therefore, the preceding two texts merely list them directly. If one wishes to establish the meaning [whereby] hearing the numbers brings joy, produces good, destroys evil, and enters the real, the various teachings use contemplation to interpret the numbers differently; that is the intention.