法華文句記 7.28

7.28

次「一心三觀」至「二乘之法」者，次明僮僕臣佐吏民所乘，所乘不出諸觀故也。隨教用觀即當所乘，然此境智雖即隨教，同為圓人所用驅策，雖通因果不同歷位別別當分，故此因果並是圓家之所用也。「無數」者，以此諸法不出權實臣佐吏民所用實也，僮僕等所用權也。此亦一體權實也，並皆長者之所有故。「非但」下結攝前釋不出教觀，教觀多故教教四門門門有觀，雖復無量被物無餘。入出兩字文中四釋，初三自行、後一自他。於自三中初以雙非為入、雙照為出。次番者，出入相對本相即故，出入之名亦更互得，故此智體出入互照。此之兩釋約三諦說。

Next, from "three contemplations in one mind" to "dharma of the two vehicles": next, it clarifies what the servants, ministers, assistants, officials, and commoners ride upon, as what is ridden upon does not go beyond the various contemplations. Practicing contemplation in accordance with each teaching corresponds to what is ridden upon. However, although this sphere and wisdom follow the teachings, they are equally employed and driven by persons of the perfect [teaching]; although spanning cause and effect and differently passing through stages, each individually fulfilling its portion, therefore both this cause and effect are employed by the family of the perfect [teaching]. Regarding "countless": this is because these various dharmas do not exceed the provisional and real—what is used by ministers, assistants, officials, and commoners is the real, while what is used by servants and so forth is the provisional. This is also the provisional and real of a single essence, because all are the possessions of the elder. From "not only" downward, it concludes and subsumes the preceding explanations as not exceeding teaching and contemplation. Because teaching and contemplation are manifold, each teaching has four gates and each gate has contemplation; though immeasurable, they cover beings without remainder. For the two words "entering and exiting," there are four explanations in the text: the first three are for self-cultivation, and the last one is for self and other. Among the three for self, the first takes dual negation as entering and dual illumination as exiting. In the second turn, because exiting and entering face each other and fundamentally are mutually identical, the names of exiting and entering can also be reciprocally applied; thus the essence of this wisdom reciprocally illuminates exiting and entering. These two explanations are spoken in terms of the three truths.