法華文句記 6.59

6.59

從「知子先」下明有小機故接以小，開一為三故名為各。「又知」至「小彊」者，大退故弱。小彊二義：一者厭苦，二者是治。「六心中退」者，準《瓔珞》意，身子於十住中第六心退，恐是爾前見思俱斷，至六心時見猶未盡六心尚退。「歎三車」者，有人問：何以車三、使二、城一，城有車無，俱譬方便而數不同？他答有餘，今更為答。凡立譬者各從一邊，不可執一而疑異途，故一二三但是離合，為對三周信解等異，是故別耳，皆譬方便其義不殊。車則通舉方便故三，使則從難別對故二，城是二三之處故一，當知城亦從人故二，故云息處說二，車亦從難但二，使亦義兼菩薩，此三俱有人理教行。城若說化故亦無，車依造作故還有，使約權同故亦有，權乃非實故亦無，權實相對俱通四句。從權化故俱有，從實義故俱無，俱通權實故有無，同約一理故雙廢。

From "knowing that the sons previously" downward explains that because there is the small capacity, he accommodates them with the small; opening the one into three is therefore called "each." From "also knowing" to "the small is strong": because the great retrogressed, it is weak. "The small is strong" has two meanings: first, revulsion at suffering; second, it is the counteraction. As for "retrogressing in the sixth mind": based on the meaning of the Yingluo [jing], Śāriputra retrogressed at the sixth mind among the ten abodes; it is feared that prior to that, views and thoughts were both severed, but by the time of the sixth mind, views were not yet exhausted, so at the sixth mind he still retrogressed. As for "praising the three carts": someone asked, why are the carts three, the messengers two, and the city one; the city exists while the carts do not—all are metaphors for skillful means, yet why are their numbers different? The other's answer had surplus, so now we provide another answer. In general, when setting up metaphors, each follows one side; one must not cling to one and doubt another path. Therefore, one, two, and three are merely separation and combination; because they correspond to the differences in faith and understanding in the three cycles, they are distinct, yet all are metaphors for skillful means, their meaning being no different. The carts broadly raise skillful means, hence there are three; the messengers correspond specifically to difficulty, hence there are two; the city is the place of the two and the three, hence it is one. One should know that the city also follows the persons, hence there are two; therefore it is said that at the resting place he speaks of two. The carts also follow difficulty, being only two; the messengers also implicitly incorporate bodhisattvas. These three all possess persons, principle, teaching, and practice. If the city is spoken of as a transformation, it also does not exist; the carts depend on fabrication, hence they again exist; the messengers concern the provisional agreement, hence they also exist; since the provisional is not the real, they also do not exist. Provisional and real set against each other both communicate the four propositions: following the provisional transformation, both exist; following the real meaning, both do not exist; both communicating provisional and real, they exist and do not exist; equally based on the one principle, both are discarded.