法華文句記 7.43

7.43

言雖少別意亦不殊，隨其言勢逐便消之，前僮僕之外有臣等四，故別分之。此中但云吏民僮僕，共為一位以為所使。又此中意斷別惑者，即入地住非驅使人。又此與中止雖即同是他受用報，此既示入忍界為菩提場、為諸教之始，故加之以破塵白拂、覆之以慈悲寶帳。前敘長者所居所有，今明窮子所見所有。所有既同，廣略轉用。「侍立」下「云云」者，此中既為中道方便，並宜地前以釋吏民，中正二旁民主異故，準部應明次及不次，乃至兩教教主不同，各有侍立拂塵相異。

Although the words differ slightly, the meaning is not different; one explains them conveniently following the momentum of the words. Previously, outside the servants there were the four [categories including] ministers, and so they were distinguished separately. Here it only says officials, commoners, and servants, making them together a single rank who are ordered about. Furthermore, the intent here is that those who sever the delusions particular [to bodhisattvas] enter the stages and abidings and are not persons to be ordered about. Moreover, although this and the stopover at the intermediate [city] are both alike the reward body for the enjoyment of others, since this shows entering the Sahā world as the site of awakening, as the beginning of all teachings, it is therefore additionally equipped with a white whisk to clear away dust, and covered with a jeweled canopy of loving-kindness and compassion. The former narrated what the elder dwelt in and possessed; the present explains what the poor son saw and what existed. Since what existed is the same, broad and abbreviated are reciprocally applied. Regarding the 'and so forth' after 'attendants standing by': since this is skillful means of the middle way, it is suitable to explain the officials and commoners in terms of the levels prior to the stages; because the lord and subjects are different on the central and the two flanking sides, by the standard of the section one should explain the sequential and the non-sequential, up to the masters of the two teachings being different, each having distinct features of attending and whisking dust.