法華文句記 5.21

5.21

次釋入中五：略無障除準上合有，但連牒前文，故但云體；次「自在」下歎體德也；三「自在流入」下歎行滿也；四引證；五結位。於釋悟入並引《攝大乘》者，借別成圓，故釋悟中云「理量不二」，釋入中云「理量自在」，當知別中無此事也。若爾，前釋住中引《仁王》云「入理名住」者，準例借別；亦可十住如理、十行如量，量即理故名住，理即量故名行。

Next, in explaining "entering," there are five parts: the elimination of obstacles is omitted, though by analogy with the above it should be present, but since it merely connects and reiterates the previous text, it only says "essence"; next, from "at ease" downward, praises the virtues of the essence; third, from "flowing at ease into" downward, praises the fulfillment of practice; fourth, adducing proofs; fifth, concluding the stages. As for citing the Mahāyānasaṃgraha in both explaining "awakening to" and "entering," this is borrowing the separate [teaching] to establish the perfect [teaching]; therefore, in explaining "awakening to" it says "principle and measure are non-dual," and in explaining "entering" it says "principle and measure are at ease." One should know that within the separate [teaching] this matter does not exist. If so, as for the previous explanation of "abiding" citing the Renwang [Sūtra] that "entering principle is called abiding," this is likewise borrowing the separate; it may also be that the ten abodes conform to principle and the ten practices conform to measure: because measure is principle, it is called abiding, and because principle is measure, it is called practice.