法華文句記 6.28

6.28

「懟」怨恨也。「開譬」者，準《大經》喻可云遍喻，通界內外及大小乘等；亦可云非喻，世間無此火宅。始終及救火者，必以車運，先與後奪先三後一。然譬與合互有廣略，若譬略合廣，先攝合文來對譬竟，至合更須委悉消之。若譬廣合略，世尊豈可徒施悠言，須委消譬、合但略對。總譬中云「一門」者，上云種種對不種種，即一門也。上舉所施對佛道說，佛道即是一門，種種即是施權。今出所顯唯云一門，亦是各出其能，以能對所其意不別，思之可見。「名如賓」等者，行在我已、名從他傳，實行則親、權行則疎，行親名遠遍於三土，行疎名近唯在同居，方便實報迭為遠近，雖復親疎更互相顯，名行相稱他無謬傳，所以行高則名遠、名厚必行親，故以處表之驗名行不濫。「封彊」等者，封謂所統之限域，彊即所封之界神。小曰邦，大曰國。又云：天子建國故以最遠處為國。宰為宰主，有主所治為邑，邑內各居名為聚落。故邑與聚落等降漸狹。「不用舊釋」者，唯以虛空對於三千同居之土，闕於方便、實報二土，是故不用。

“Dui” (懟) means resentment. As for “opening the parable”: following the Nirvāṇa Sūtra, the metaphor can be called a pervasive metaphor, applying both inside and outside the three realms, to both the great and small vehicles, and so forth; it can also be called a non-metaphor, because in the mundane world there is no such burning house from beginning to end, nor is a fire-rescuer bound to transport by carts, first granting and later withdrawing, first with three and then with one. However, the parable and its application mutually have breadth and brevity. If the parable is brief and the application extensive, one must first gather the text of the application to correspond to the parable completely, and upon reaching the application, explain it in detail. If the parable is extensive and the application brief, how could the World-Honoured One have uttered empty words in vain? One must carefully analyze the parable, whereas the application only requires a brief correspondence. In the overall parable, the phrase “a single gate”: above it said that the diverse corresponds to the non-diverse, which is the single gate. Above, the provision was cited to contrast with the exposition of the Buddha-path; the Buddha-path is the single gate, and the diverse is the provision of the provisional. Now, presenting that which is revealed, it speaks only of a single gate; this is also a case of each displaying its capacity. Matching the capacity with the object, their meaning does not differ; by reflecting upon it, this can be seen. As for “fame is like a guest” and so forth: practice resides in oneself; fame is transmitted by others. Real practice is intimate; provisional practice is distant. When practice is intimate, fame reaches far, pervasively throughout the three lands; when practice is distant, fame is near, confined solely to the land of common residence. The land of expedient means and the land of real reward serve mutually as distant and near. Although intimate and distant mutually reveal each other, when name and practice correspond, others do not transmit it erroneously. Therefore, when practice is high, fame reaches far; when fame is substantial, practice must be intimate. Thus, the places are used to represent it, verifying that name and practice are not confused. In “borders and boundaries” and so forth: “borders” (feng) refers to the delimitations governed; “boundaries” (jiang) refers to the boundary spirits of what has been enfeoffed. A small territory is called a bang; a large one is called a guo (state). It is also said: because the Son of Heaven establishes the state, the furthest place is taken as the state. Zai is the magistrate; an area governed by a master is a yi (town); the individual dwellings within a town are called ju-luo (villages). Therefore, towns and villages diminish progressively in scale. As for “not adopting the old interpretation”: it only matched empty space to the three thousand lands of common residence, omitting the two lands of expedient means and real reward; hence it is not adopted.