法華文句記 6.144

6.144

「四門」至「四十一位」，具如法說理一四釋中，位門二釋其義已具，餘二已如前說，準上釋意本無橫豎，義分四相。今亦如是，本無橫豎寄於門位而論橫豎，亦可諦是約智，前從能照、今從所依，望前唯闕觀心一種，究竟四德即道場也。「九種世間」者，秖是九界耳。七望於九但除四趣離開菩薩，以子義通故世間從九，結緣義局故方便唯七。《經》云「一切眾生皆吾子」者，如《大經》中一切眾生無不皆至大般涅槃，子義在因、涅槃在果，大乘宗要莫逾此二，皆悉云有，安順權教云一分無。《經》云「無慧心」者，通語無實。

From 'four gates' to 'forty-one stages': this is fully as in the four explanations of the unity of principle in the Dharma exposition; in the two explanations of stages and gates, their meanings are already complete, and the remaining two have already been stated as before. In accordance with the above explanatory intent, there are originally no horizontal and vertical dimensions; in meaning they are divided into four characteristics. Here it is also like this: originally having no horizontal or vertical, horizontal and vertical are discussed by lodging them in gates and stages. It can also be that the truths pertain to wisdom; the former was from the perspective of that which can illuminate, whereas the present is from the perspective of that which is relied upon. Compared to the former, it lacks only the single item of contemplation of mind. The ultimate four virtues are precisely the site of enlightenment. 'Nine kinds of realms' are simply the nine realms. The seven compared to the nine merely exclude the four destinies and separate out the bodhisattvas; because the meaning of 'children' is comprehensive, realms follow the nine; because the meaning of bonding affinities is restrictive, skillful means has only seven. When the Sūtra says 'All sentient beings are my children', it is as in the Mahāparinirvāṇa-sūtra, where there are no sentient beings who do not all reach Mahāparinirvāṇa: the meaning of children is in the cause, and nirvāṇa is in the result; among the essentials of the Mahāyāna school, none surpass these two. Both are said to exist; how could one follow the provisional teaching saying that one portion does not have it? When the Sūtra says 'having no mind of wisdom', this refers generally to lacking the real.