法華文句記 7.39

7.39

「居士」至「即三十心」者，中止中以民為十住、臣為十地，今居士是民，以文狹故不分臣等，亦圓四十一位也。「真珠」至「法身」者，並究竟戒、楞嚴定、一切種慧、法音陀羅尼，莊嚴圓因四十一地。地是所階、身是能階，四是能嚴、身是所嚴，若用遠因亦以初心圓戒定等以嚴性德，若從因說亦四十一位之所服也，至果同皆嚴極法身。言「價直」者，有貴賤故如諸位也。「吏民」者等，向列圍繞不云吏民，今明侍立則與僮僕共列，故知立名隨義不可一定，元譬事理何得守株？故前以吏民在實，今此吏民權攝故在，同異二門，跨節為同、當分為異，是則同為同體、異為異體，異約施權、同約開顯，秖一吏民義當兩屬。「內與」等者，釋向「同」字，同從內、同得名外、同為顯於內。「喻如」下喻向二義，猶如良吏內應主意、外用驅使，亦如要臣於內則為國股肱、於外則民之主長。臣體無別，所對不同。

Regarding the passage from 'householder' to 'namely the thirty minds': in the stopover at the intermediate [city], the common people represent the ten abidings and the ministers represent the ten stages; here the householder is a common person, and because the text is abbreviated it does not differentiate ministers and the like, yet it also represents the forty-one ranks of the Perfect [Teaching]. Regarding 'pearls' down to 'dharmakāya': these are the ultimate precepts, the Śūraṅgama samādhi, the wisdom of all species, and the dhāraṇī of the Dharma-voice, adorning the forty-one stages of the perfect cause. The stages are what is ascended; the body is that which ascends. The four [qualities] are that which adorns; the body is what is adorned. If one uses the distant cause, one also uses the perfect precepts, samādhi, and so forth of the initial mind to adorn innate nature-virtue. If explained in terms of cause, they are also what is worn across the forty-one ranks; reaching the fruit, they all equally adorn the ultimate dharmakāya. When it speaks of 'value', it is because there are noble and humble [values], like the various ranks. Regarding 'officials and commoners' and so forth: previously in listing the retinue it did not mention officials and commoners, but now in explaining the attendants standing by, they are listed together with the servants; therefore we know that the naming follows the specific meaning and cannot be fixed. Since they originally metaphorize matters and principle, how could one rigidly cling to one view? Thus previously 'officials and commoners' pertained to the real, while here these officials and commoners are included under the provisional; in the two approaches of sameness and difference, spanning across the stages constitutes sameness, while staying within their designated shares constitutes difference. Thus sameness is of the same substance, and difference is of different substances; difference is discussed in terms of establishing the provisional, and sameness is discussed in terms of opening and revealing. It is the very same 'officials and commoners' whose meaning applies to both. Regarding 'internally with' and so forth: this explains the earlier word 'same'—same in following the internal, same in acquiring the designation 'external', and same in revealing the internal. The text from 'It is like' downward illustrates the two meanings above: it is like a good official who internally accords with the master's intent and externally is employed for service; it is also like an essential minister who internally is the hands and feet of the state, and externally is the chief and leader of the people. The substance of the minister is not different, yet what he faces is not the same.