法華文句記 6.140

6.140

「問子本」等者，答中兩解妙得事理。初事答者，雖未曾出義似先出，雖即非入義似後入，由出未出故入似入。又下約理解者，本淨故出、無明故入，亦從義立非出非入而言出入。約事解中即退大後，以著五欲而為遊戲；約理解中即以戲論而為遊戲。言「戲論」者，即三界見思，見思即理故出，理即見思故入。如《淨名》中尚以小證而為戲論，故云：「若言我當見苦斷集證滅修道，是則戲論非求法也。」故實相外皆名戲論。故事理二解並於大通佛時雖發大心未破無明，是故具於事理二義。「大善」下釋退之由及以樂著，昔結緣淺名為「未著」，退後流轉唯有無明故名「無知」，即此釋意亦具二釋，思之可見。

Regarding 'Question: the children originally' and so forth, the two explanations in the reply masterfully grasp phenomena and principle. In the first explanation in terms of phenomena: although they never came out, in meaning they seemed to come out first; although they did not really enter, in meaning they seemed to enter later. Because coming out was not really coming out, entering was like entering. Further, below, regarding the explanation in terms of principle: because of original purity they came out, and because of ignorance they entered; this too is established from meaning, saying 'coming out' and 'entering' where there is neither coming out nor entering. In the explanation in terms of phenomena, after retreating from the Mahāyāna, they made sport by clinging to the five desires. In the explanation in terms of principle, they made sport with frivolous talk (prapañca). 'Frivolous talk' refers to the views and thoughts of the three realms. Views and thoughts are themselves principle, hence 'coming out'; principle is itself views and thoughts, hence 'entering'. As in the Vimalakīrti-nirdeśa, where even small realization is regarded as frivolous talk, hence it says: 'If one says, "I shall see suffering, cut off accumulation, realize cessation, and cultivate the path," this is frivolous talk, not seeking the Dharma.' Therefore, anything outside the true character is called frivolous talk. Thus the two explanations of phenomena and principle both indicate that, although at the time of the Buddha Mahābhijñājñānābhibhū they generated the great aspiration, they had not yet broken through ignorance; therefore both the meanings of phenomena and principle are fully present. From 'Great goodness' downward explains the causes for retreating and their pleasurable attachment. Their past bonding of karmic affinity was shallow, which is called 'not yet attached'. After retreating and transmigration there was only ignorance, which is called 'unknowing'. This explanatory intent also fully contains the two interpretations; by reflecting on it, this can be seen.