法華文句記 6.66

6.66

「自有行息」等者，大小別故，小乘息索，菩薩未息教權故索。「又菩薩」下更以義破，索是求請別名，豈有不求而得？「歸其詭累」者，「詭」詐也。「累」重疊也。十義多是詐累藏通，故一三九十全是三藏，第四五六博附通教，餘之三意義含藏通，彼由不見《瓔珞》位行尚屬權施，非是發心二不別故；若是實者，與《華嚴經》普賢行願同耶？異耶？故一家立義別尚須索，況復藏通！由彼立菩薩不斷，及以斷惑未窮並不須索，二乘斷惑是故須索，此則全迷斷惑菩薩亦須索車，況障未除大機動人？

Regarding "Naturally, some have their practice cease…" and so on: because the great and the small differ, the small vehicle ceases demanding, whereas the bodhisattva has not ceased and demands because the teaching is provisional. From "Moreover, bodhisattvas…" downward, it further refutes it by principle: demanding is another name for requesting; how could one attain without seeking? As for "Returning to their deceptive entanglements": "guǐ" means deceptive; "lěi" means overlapping. The ten meanings are mostly deceptive entanglements of the Tripiṭaka and shared [teachings]; thus the first, third, ninth, and tenth are entirely the Tripiṭaka; the fourth, fifth, and sixth extensively adhere to the shared teaching; and the remaining three meanings contain both the Tripiṭaka and the shared. This is because they do not see that the stages and practices in the Yingluo [sūtra] still belong to provisional dispensation, and are not the non-duality between initial resolve [and ultimate realization]; if they were real, would they be identical to or different from the practices and vows of Samantabhadra in the Avataṃsaka Sūtra? Therefore, in our school's established doctrine, even the distinct must demand, how much more so the Tripiṭaka and the shared! Because they establish that bodhisattvas do not sever [defilements] and that not having exhausted the severing of defilements means they both do not need to demand, while the two vehicles sever defilements and therefore must demand—this completely misunderstands that the bodhisattva who severs defilements must also demand the carriages, how much more so those whose hindrances are not yet eliminated but whose great capacity is stirred!