法華文句記 8.51

8.51

「問城與」等者，問也。「使能」下答也。亦且一往城亦教故，故下所列因緣四諦還是城家能詮教也。城既有教城還是動，何故唯靜？「教通因果」者，能詮因果故也，車城唯為果作譬也。故知俱教並果，何須別途？「教通有為無為」等者，亦約能詮有為無為耳。車城在果約無為故，意亦如向令無各計，故更於權智廣破定計五處，明開權中云雖各於教行人理及知不知，且隨文相一往而說，故一一文皆須並具四一，明如來知不知等也。

Regarding "Question: The city and..." and so forth: this is the question. "Enabling" and below is the answer. Tentatively speaking, the city is also teaching; therefore, the causes and conditions and the four noble truths listed below are still the expressive teachings of the city. Since the city possesses teaching, the city is still dynamic; why would it only be static? Regarding "The teaching applies to cause and fruition": it is because it expresses cause and fruition; the carts and the city only serve as parables for fruition. Thus we know both are teachings and both are fruitions; why is a separate path necessary? Regarding "The teaching applies to the conditioned and the unconditioned" and so forth: this also merely refers to expressing the conditioned and the unconditioned. The carts and the city are in fruition, in terms of the unconditioned; the intent is also like the preceding, to make there be no separate attachments. Therefore, further within provisional wisdom, fixed attachments in five places are extensively refuted. In clarifying the opening of the provisional, it says that although each pertains to teaching, practice, person, and principle, and knowing or not knowing, this is merely stated tentatively following the textual appearance. Therefore, each text must fully possess the four ones, clarifying the Tathāgata's knowing, not knowing, and so forth.