法華文句記 6.32

6.32

「分略周贍」者，部分謀略故有周贍大度通見。「貲」者，《說文》云：「貲，財也。」所以須立三長者者，長者之號本用世道以譬出世，出世之由莫不須觀，故知直語出世觀心，不分權教及以遠本，仍是存略，此中已成因緣、約教、觀心三釋。「略則十八」等者，釋能託之智，門雖略廣不出所入之宅。言略廣者，一境一空，亦可境境具一十八，故云無量。如以一色一心皆具十八，如色對根，根內色外及內外俱，此空亦空故云空空。若得此意乃至無法有法準說可知。但從總說，空十八有名十八空，故云略耳。於十八中廣略多少，具如《止觀》第五記，及《法界次第》、《大論》廣明。「若論」下舉福慧以釋田宅。「多有田宅」者，一宅一門其門尚多，況家富宅廣，一宅多門理合無量。門謂出宅之路，入宅路門不可一故。田謂養命之方，對命田不可狹。又復遍該權實，故曰多門。若依四觀同觀則車門宅門不異。「僮僕至具足」者，僮僕名具如《止觀》第七記。夫僮僕者資於身命，故知並是一實定慧之餘助也。所資無闕故云「具足」。用與權變故云「和光」等。「穴穴」者，剩也，亦位外散官也。眾生居聖位之外，故云穴穴。於餘教觀尚無所屬，況復能屬極聖位耶？「皆宅」者，宅居也。不出三界久而居之，故云宅也。世無不然，故云皆也。如來誘物統而家之，「統」主也。「家」亦居也。有人以第八識為家，等是隨迷，何不總八而言第八耶？道場觀意理為智通，理既是一門豈容二？出必由門故無異路。光宅以教為門。「宅」者，三界也。「九十」者，文語從略，即九十六也。九十六者，眾路也。若欲出宅唯有一門，九十六道雖各謂道真，如交橫馳走，故《九十六道經》云：「唯有一道是正，餘者悉邪。」有人引多論云：六師各有十五弟子，并本師六，即九十六也。準《九十六道經》，無此說也。彼論自是一途，豈可六師必定各秖十五弟子。九十六中有邪有正，具如《止觀》第三記。

"Broad and complete in division and strategy" means that having divisions and plans, he has comprehensive, generous, and thoroughly penetrating vision. As for "wealth" (zi), the Shuowen says: "Zi means property." As for why three elders must be posited, the title "elder" originally used worldly ways as an analogy for the supramundane; and because the cause of the supramundane inevitably requires contemplation, one should know that simply speaking of the supramundane and contemplation of mind—without distinguishing provisional teachings and remote origins—still retains brevity. Here, the three interpretations according to conditions, according to the teachings, and according to contemplation of mind are already complete. "Briefly, there are eighteen" and so on explains the wisdom that can be relied upon; though the gates are brief or extensive, they do not go beyond the house that is entered. In speaking of brief and extensive: one object and one emptiness—it can also be that each object possesses eighteen, hence they are called "immeasurable." Just as a single form or a single mind each possesses eighteen, so with form facing the sense faculties: faculties are internal, form is external, and both internal and external together; this emptiness is also empty, hence called "the emptiness of emptiness." If one grasps this meaning, even up to nonexistent phenomena and existent phenomena, by analogy one can understand what is said. Yet following the general explanation, emptying the eighteen is termed the eighteen emptinesses, hence it is called "brief." The greater or lesser extent of brief and extensive among the eighteen is fully explained in the fifth fascicle of the Notes on the Great Calming and Contemplation, as well as extensively clarified in the Gradual Order of the Dharma Realm and the Great Treatise. Below "If one discusses," fortune and wisdom are adduced to explain the fields and houses. "Having many fields and houses": for one house with one gate, its gates are already numerous; how much more so for a wealthy family and extensive houses—for one house to have many gates is, in principle, bound to be immeasurable. "Gate" means the road leading out of the house; the road-gates into the house cannot be just one. "Field" means the means of nourishing life; facing life, the field cannot be narrow. Furthermore, it universally encompasses the provisional and the real, hence it is said "many gates." If one relies on the four contemplations to contemplate identically, the carriage gate and the house gate are not different. "From servants to complete": the names of the servants are fully given in the seventh fascicle of the Notes on the Great Calming and Contemplation. Now, servants support body and life; thus we know that they are all the auxiliary aids of the concentration and wisdom of the One Real. As that which is supported lacks nothing, it says "complete." Functioning alongside provisional adaptations, it says "harmonizing the light" and so forth. "Scattered" (xuexue) means surplus, or loose official posts outside official ranks. Sentient beings reside outside the noble stages, hence they are called "scattered." They do not yet belong even to other teachings and contemplations, how much less could they belong to the ultimate noble stage? "All house" means the house one dwells in. Dwelling for a long time without emerging from the three realms, it is called "house." In the world none is not so, hence it says "all." The Tathāgata guides beings, ruling and making a house of it: "rule" means to master; "house" also means to dwell. Some take the eighth consciousness as the house; since both are based on delusion, why not encompass all eight instead of only speaking of the eighth? The Master of the Daocheng Temple's contemplative meaning holds that principle serves as wisdom's passageway; since principle is one, how could two gates be permitted? Leaving must be through a gate, so there is no different road. Master Guangzhai takes the teaching as the gate. "House" means the three realms. "Ninety" is a textual abbreviation, namely, ninety-six. Ninety-six refers to the multitude of paths. If one wishes to leave the house, there is only one gate; though the ninety-six paths each claim to be the true path, they rush about criss-crossing, so the Sūtra on the Ninety-Six Paths says: "There is only one path that is correct; all the rest are heterodox." Some cite the Abhidharmakośa as saying that the six masters each had fifteen disciples, which together with the six original masters makes ninety-six. Basing oneself on the Sūtra on the Ninety-Six Paths, there is no such explanation. That treatise presents its own approach; how could the six masters each have had strictly fifteen disciples? Among the ninety-six there are heterodox and orthodox, fully explained in the third fascicle of the Notes on the Great Calming and Contemplation.