法華文句記 4.66

4.66

此則於今品文，是佛果家之諸法實相；於彼譬說，即至道場之莊嚴大車；於彼宿世，即極果佛之開權實渚；於彼本門，即久成佛之所契妙法。若正宗可識豈迷流通，一句一偈之言彌可信也，三德三軌之說皎若目前，若得此意廣演於八年不出乎一念，經五十小劫詎動於剎那。例知一代逗機居于心性，十方佛事宛然矚目，法界根性覽而易通，隨宜所說咸指藏理。結斥中以眼為喻者，且以小乘慧眼見空，與而為論云得一眼，初住菩薩乃至等覺猶有無明，今且斥方便教菩薩未見中者，並如夜視。

Thus, in the text of the present chapter, this is the true character of all dharmas of the realm of the buddha-fruit; in that parable, it is the adorned great cart that reaches the place of awakening; in those past lives, it is the isle of opening the provisional and revealing the real of the Buddha of ultimate fruit; in that origin section, it is the wondrous dharma realized by the Buddha who attained buddhahood long ago. If the main body can be recognized, how could one be deluded about the transmission? The words of a single phrase and a single verse are all the more trustworthy; the explanations of the three virtues and the three tracks are as clear as day before one's eyes. If one grasps this meaning, extensively expounding for eight years does not depart from a single thought, and passing through fifty minor kalpas scarcely moves from a single kṣaṇa. By analogy, one knows that the lifetime's adaptation to capacities resides in the mind-nature; the buddha-affairs of the ten directions are clearly visible to one's eyes; the faculties and natures of the dharma realm are easily comprehended at a glance; whatever is preached in accordance with appropriateness all points to the principle of the tathāgatagarbha. In concluding with a censure, using eyes as an analogy: for now, using the wisdom-eye of the Hīnayāna to see emptiness, making an allowance for the sake of argument, one says they obtain one eye; from the bodhisattva of the first stage of abiding up to equal awakening there is still ignorance. Now, censure is provisionally directed at the bodhisattvas of the expedient teachings who have not yet seen the middle: they are all like seeing in the night.