法華文句記 9.226

9.226

「如為懈怠」等者，舉小對大，如《俱舍論》釋忍位中，始從下忍三十二觀，乃至上忍留一行相入世第一，但所留行二義不同，利名見行、鈍名愛行，利人又二，著我多者留無我行、著我所者留於空行。鈍人又二，著我慢多者留無常行、懈怠多者留於苦行。今文且舉鈍中二人。復諸論師諸計不同，不能具述。通教中云「亦如是」者，觀門雖巧，諦觀次第不殊三藏，然約四門四悉二空三假，與藏不同，且約大同亦名種種。頓中別圓，雖三十二及入不二種種行類，亦何出於各四門耶？「無有虛出」至「昔虛為實故」者，「為」字去聲，稟權出界名為「虛出」，三乘無不皆出三界，人天無不為出三途，並名為「虛」，如來本為一實施權，無有毫差而皆入實。

Regarding “as for the indolent”, and so forth: citing the small to contrast with the great, as in the Abhidharmakośa-śāstra’s explanation of the stage of acceptance: beginning from the thirty-two contemplations of lower acceptance, up to higher acceptance retaining one mode of practice to enter the mundane supreme dharma, but the practice retained has two different meanings: the sharp-rooted is called practice of views, and the dull-rooted is called practice of craving. The sharp-rooted are again of two kinds: those who cling more to self retain the practice of non-self; those who cling more to what belongs to self retain the practice of emptiness. The dull-rooted are also of two kinds: those who cling more to pride of self retain the practice of impermanence; those who are more indolent retain the practice of suffering. The present text temporarily cites two persons among the dull-rooted. Furthermore, the various propositions of the treatise masters are diverse and cannot be detailed fully. The statement in the shared teaching that it is “also like this” means that although the contemplative approach is skillful, the sequence of contemplating the truths is not different from the Tripiṭaka [teaching]; however, in terms of the four gates, four siddhāntas, two emptinesses, and three designations, it differs from the Tripiṭaka, and temporarily speaking of their general agreement, it is also called “various”. Among the sudden, the separate and the perfect, although having thirty-two and entering non-duality and various categories of practice, how do they go beyond each of their four gates? Regarding “there is no unreal emergence” to “because of昔 the unreal becoming real”: the word “wei” (為) is in the departing tone; receiving the provisional to emerge from the realm is called “unreal emergence”; none of the three vehicles fail to emerge from the triple world, and none of humans and devas fail to emerge from the three evil destinies, all being termed “unreal”; the Tathāgata originally applies the provisional for the sake of the one reality, without the slightest discrepancy, and all enter the real.