法華文句記 7.27

7.27

「大富」至「無量」者，土雖有餘親所依家，不違實相。言「無量」者，具足六度。大富總稱財寶是別，雖分財寶，般若導五無不成實，況一切行皆成珍貴，故云「無量」。「金銀」等者，等及餘寶即餘助行道品故也。寶不出七，可譬七科，是故七科、六度收盡，故《大集》中三十七品以為菩薩寶炬總持，其貴如寶，其明如炬破暗中最，具一切法名為總持。言「大乘」者，應云圓乘，文從便耳。言「禪生百八」者，達禪實相故也。「自資」等者，智定各有自他故也，具如前釋。「僮僕」等者，方便波羅蜜約自行權滿，屈曲去明利他權用，並僮僕之功也。如布衣所使共至貴位，同成體內權也。事理不二故俱云「稱」。「就位」等者，向通約方便但云僮僕，從位別判攝藏通別，望實望正義當賤役，通論亦可收得人天，以異方便即此意也。「別圓十地」者，仍存教道故立別名，以無兩重十地故也。向僮僕中已有別三十心，今臣佐位是圓四一心也，兼收別教十地而已。「率土」下釋臣位等深淺之意，所收既多名為率土。雖同佛家不無等級，初通皆聖故。「雖得」下即是十住得入聖位，同王所居真實土境，而位最下故也。始從十行終至如臣，並是圓漸故須圓釋。

Regarding "greatly wealthy" up to "immeasurable": although the land is of remainder, the home directly relied upon does not run contrary to true character. "Immeasurable" means being fully endowed with the six perfections. "Greatly wealthy" is a general designation, while wealth and treasures are specific; although wealth and treasures are distinguished, prajñā guides the [other] five so that nothing fails to become real, not to mention that all practices become precious, hence it says "immeasurable." Regarding "gold, silver," and so forth: "and so forth" reaches other treasures, which are the other auxiliary practices and the factors of the path. The treasures do not exceed seven, which can allegorize the seven categories; therefore, the seven categories and the six perfections exhaustively encompass them. Thus, in the *Mahāsaṃnipāta*, the thirty-seven factors are taken as the bodhisattva's jewel torch dhāraṇī: their preciousness is like a jewel, their brightness is like a torch foremost in destroying darkness, and being endowed with all dharmas is named dhāraṇī. Regarding "Great Vehicle": it should say "perfect vehicle"; the text merely follows convenience. Regarding "dhyāna generating the one hundred and eight": this is because of penetrating the true character of dhyāna. Regarding "self-nourishing" and so forth: wisdom and concentration each have self and other, fully as explained before. Regarding "servants" and so forth: the perfection of skillful means refers to the perfection of the provisional in self-cultivation; the intricate manifestations are the provisional functions of benefiting others, all of which are the work of servants. Just as a commoner being employed together ascends to an exalted station, they together accomplish the provisional within the essence. Because phenomena and principle are not two, both are said to "match." Regarding "according to stage" and so forth: earlier, generally according to expedient means, it only said "servants"; judging distinctly according to stage, it subsumes the Tripiṭaka, common, and separate teachings, which, looking toward the real and the correct, correspond in meaning to menial servitude. Discussed generally, it can also encompass humans and devas; taking "different expedient means" is precisely this idea. Regarding "the ten stages of the separate and perfect teachings": still preserving the instructional path, the name of "separate" is established, because there are not two duplicate [sets of] ten stages. Among the servants earlier there were already the thirty minds of the separate [teaching]; now the ranks of ministers and assistants are the forty-one minds of the perfect [teaching], merely encompassing the ten stages of the separate teaching alongside them. From "throughout the land" downward, it explains the meaning of depth and shallowness in the ranks of ministers and so forth: because what is encompassed is vast, it is called "throughout the land." Although together in the Buddha's household, it is not without grades; because from the beginning throughout, all are sages. From "although obtaining" downward: this refers to the ten abidings obtaining entry into the stage of sages, dwelling together with the king in the sphere of the Land of True Reality, yet being the lowest in stage. Beginning from the ten practices and ending with being like ministers, all are the gradual of the perfect, so they must be explained via the perfect.