法華文句記 9.102

9.102

言「在下不屬此空中不屬彼」者，在下空故不屬此界，住於空故不屬彼界，以彼表無，以此表有，以空表中。「出此不在上」者非上界也。「不在此下」者，此界在上空之下，此即是下，故云「此下」。復以上界表無，此界表有，空亦表中，故上下二空俱表中理，理即寂光。「來之由者」下至「皆如上說」者，從聞命下四句故來，是結釋品四悉意也。亦是止他方、召下方三義，故云「如上」。若依法門者，此五字應合著「六萬非多」下，「非多」已上仍屬因緣，亦不須移。「一即一道」等者，既云法門須通因果，事則從多至少、法門從少至多者，義當依理起行故也。增至六度既結為六萬成圓觀行，行依妙境故度成萬度實無萬，六中各萬秖是一萬無別萬也，六全是萬無別六也。一一度行無非法界，界無界相，秖一剎那即一道也。一六既然，二三四五準此可見。是則六中無不一多一切具足，當知一道至五眼來，一眼一諦皆具一萬，無非三觀觀法界也。皆云「善者」不通迷故。「多不多」空也，「一不一」假也，「雙非雙照」中也。言「云云」者，應須具論妙境妙觀，具如上下不復更云是彼菩薩之行德也。

Regarding "abiding below, they do not belong to this [world], and in space, they do not belong to that [world]": because they are in the lower space, they do not belong to this realm; because they abide in space, they do not belong to that realm. That realm expresses non-existence, this realm expresses existence, and space expresses the middle. "Emerging from this, not being above" means not being in the upper realm. "Not being below this" means: this realm is below the upper space, and this is the lower, hence it says "below this." Again, the upper realm expresses non-existence, this realm expresses existence, and space also expresses the middle; thus both the upper and lower spaces express the principle of the middle, and the principle is Tranquil Light. From "the reasons for coming" down to "all are as explained above": they came because of the four phrases below hearing the command; this concludes the explanation of the meaning of the chapter's four siddhāntas. It is also the three meanings of stopping those from other regions and summoning those from the lower region, hence it says "as above." If according to the Dharma gates, these five characters should be attached below "sixty thousand is not many"; above "not many" still belongs to causes and conditions, so there is no need to move them. Regarding "the one is the single path" and so forth: since it is called Dharma gates, it must penetrate cause and effect. In terms of phenomena, it goes from many to few, while in Dharma gates it goes from few to many, because functionally one arouses practice based on principle. Increasing up to the six perfections, it is concluded as sixty thousand to form the practice of the perfect contemplation. Practice relies on the wondrous object, so perfections become myriad perfections, yet in reality there are no myriad; the myriad in each of the six is simply one myriad, with no separate myriad; the six are entirely the myriad, with no separate six. Each and every perfection's practice is nothing other than the dharma realm; the realm has no mark of a realm; a single instant of thought is just the single path. Since it is so for one and six, two, three, four, and five can be seen by analogy. Thus, within the six, there is none that is not complete with one, many, and all. One should know that from the single path down to the five eyes, every eye and every truth is complete with ten thousand, and none is not the threefold contemplation contemplating the dharma realm. They are all called "wholesome" because they do not apply to delusion. "Many is not many" is emptiness; "one is not one" is provisional; "doubly negating and doubly illuminating" is the middle. As for saying "and so forth": one should fully discuss the wondrous object and wondrous contemplation; being fully as stated above and below, it is not repeated here; these are the virtues of practice of those bodhisattvas.