法華文句記 2.90

2.90

若約教者，亦可隨名立義，今為作之。初五繫者，初教菩薩具足五住故；次廣肩者，通教三乘通觀稍廣故；次淨心者，別教菩薩初知真淨故；次云障持者，圓教菩薩障惑持理故。「本觀云云」者，略不暇論，亦可云，本住第一義天，迹示無天，能觀即空故無三界之人天，即假故無方便土之義天，即中故無實報土之義天，一心三觀常住寂光非人非天之人天。

If considered according to the teachings, one can also establish meanings in accord with their names; now I shall do so. First, "Five-Bound" [refers to the fact that] the bodhisattvas of the first teaching are fully possessed of the five entrenchments. Next, "Broad-Shouldered" [refers to the fact that] the shared contemplation of the three vehicles of the shared teaching is somewhat broader. Next, "Pure Mind" [refers to the fact that] the bodhisattvas of the distinct teaching first come to know the true purity. Next, that called "Obstacle-Bearing" [refers to the fact that] the bodhisattvas of the perfect teaching bear obstacles and defilements yet uphold the principle. As for "the original contemplation, etc.," it is omitted as there is no leisure to discuss it; one could also say that originally dwelling in the heaven of supreme truth, in traces he displays having no heaven: because the contemplation is identical with emptiness, there are no humans and devas of the three realms; because it is identical with the provisional, there are no metaphorical devas of the realm of skillful means; because it is identical with the middle, there are no metaphorical devas of the realm of true reward; by the threefold contemplation in a single mind, he dwells constantly in quiescent light, as humans and devas who are neither human nor deva.