法華文句記 7.178

7.178

「五乘之因」等者，慧必唯三，因果通五，離七準釋可以意得。不云四起者，且從升出，生公具約諸度等法辨聞思修，然六度未能分於三乘，六則通漫、三則攝六。「是約一法」者，故四意中前三約所辨能，此約能論所，所中無差即一法故，故前三意如來並有一法無差，但且約所以對能知。「無差別」下「云云」者，秖是如前差無差等而為分別。

As for "the causes of the five vehicles" and so forth: wisdom necessarily belongs only to the three, while cause and fruit pervade the five; by inferring from the division of the seven, one can grasp the meaning. It does not mention the arising of the four, taking it for the time being from the perspective of ascending and emerging. Master Sengzhao detailed hearing, thinking, and cultivating in terms of the perfections and other dharmas; however, the six perfections cannot differentiate the three vehicles: the six are general and diffuse, while the three encompass the six. As for "this is in terms of the one dharma": among the four intentions, the first three discuss that which is capable in terms of the objective, whereas this one discusses the objective in terms of that which is capable; because non-difference within the objective is the one dharma, in the first three intentions the Tathāgata equally possesses the non-difference of the one dharma, but they are just set forth in terms of the objective to contrast with what is capable of knowing. Below "non-difference," the phrase "and so forth" simply means making distinctions in terms of difference and non-difference as before.