法華文句記 6.45

6.45

「長者作是」下，先釋能施身手，次釋所施衣裓，能所俱廢故云「不得」。初文為十：先標，次引合譬，三「依三昧」下明二義所依，四「智斷」下明二義功能，五「此之」下明二義之門，六「勸即」下以四悉釋，七「如來」下明用二義意，八「故知」下結歸，九「故上文」下引證，十「前歎」下重指前證。前四可知。五「此之」等者，則以因果相對，勸是智家之門，誡是斷家之門，故云從二門入。今於勸門中復言誡者，門體理合互具故也，各一義便故且別說。六四悉中云「此二悉檀為第一義作方便」者，二悉是修得智斷，第一義即是性德法身，〈方便品〉初以法身智斷取物不得，是故息化。問何不云世界悉檀各二門不同，隨樂各別。又聞二歡喜皆世界也。故此佛乘生善滅惡，遍生八門，圓別四門各二各四，故此二門攝一切法，餘如文。

From "the elder made this thought" downward, first the body and hands capable of giving are explained, and next the robe and lapel that are given are explained; both the capable and the given are abandoned, hence it says "could not." The first text has ten parts: first, stating; next, citing the matching parable; third, from "relying on samādhi" downward clarifies that on which the two meanings rely; fourth, from "wisdom and severance" downward clarifies the functions of the two meanings; fifth, from "this" downward clarifies the gates of the two meanings; sixth, from "exhortation is" downward explains by means of the four siddhāntas; seventh, from "the Tathāgata" downward clarifies the intent in employing the two meanings; eighth, from "hence we know" downward concludes and refers back; ninth, from "hence the text above" downward cites verification; tenth, from "the previous praise" downward points again to the previous verification. The first four can be known. As for the fifth, "this" and so forth, cause and fruit are paired against each other: exhortation is the gate of wisdom, and admonition is the gate of severance; hence it says entering from the two gates. Now, in the gate of exhortation again speaking of admonition is because the substance of the gates in principle mutually includes each other; each having an appropriate meaning, they are tentatively explained separately. Sixth, within the four siddhāntas, stating "these two siddhāntas serve as skillful means for the ultimate truth": the two siddhāntas are the cultivated wisdom and severance, and the ultimate truth is precisely the inherently possessed dharmakāya. At the beginning of the "Skillful Means Chapter," failing to guide beings with the dharmakāya, wisdom, and severance, preaching was therefore halted. If it is asked: why not say the mundane siddhānta each has two different gates according to distinct inclinations? Furthermore, hearing the two kinds of joy is also the mundane [siddhānta]. Thus this buddha-vehicle produces good and destroys evil, universally producing eight gates; the four gates of the perfect and the distinct each have two and each have four, so these two gates subsume all dharmas; the rest is as in the text.