法華文句記 9.60

9.60

「偈中」等者，義異故開，意同故合，故前行近以廣顯略。「上行近」至「次第」者，上文行三雖有三釋，應取第三離為三諦、釋以三重，釋各遍消，故不同於近中三也，但得云「各」。言「復不次第」者，非但不次亦乃通總，頌中多是近處文。故「應入」下至「頌事遠近」者，約遠論近也，亦應云頌雙標行近。「亦是頌人空行處」者，前行處中第二作二空消文，於二空中離十惱亂，亦當生空柔和善順。言「即兼」者，近中遠近亦同生空法空，還於遠近修空修觀故耳。又遠近等三亦秖約前行三而已。準偈標結，俱雙故也。

Regarding "in the verses," etc.: they are opened because the meanings differ, and combined because the intent is the same; thus, the preceding close practice uses the broad to reveal the brief. From "the above close practice" to "gradual order": although there were three explanations of the practice above, one should take the third, dividing it into the three truths and explaining it in three levels, each explanation completely resolving the text; therefore it is not like the three in the close practice, and one can only say "each." The words "also not in gradual order" mean not only that it is not gradual, but also that it is comprehensive and general; in the verses, it is mostly the text of the close aspect. Therefore, from "should enter" down to "versifying the matter of far and close": it discusses the close in terms of the far; one could also say it versifies the dual heading of close practice. "It is also versifying the range of practice of person-emptiness": in the preceding range of practice, the second part interpreted the text in terms of the two emptinesses; within the two emptinesses, leaving the ten disturbances also corresponds to the gentle and compliant nature of emptiness of persons. The words "that is, it combines" mean that far and close within the close aspect also correspond to emptiness of persons and emptiness of phenomena, and one simply cultivates emptiness and cultivates contemplation in relation to far and close. Furthermore, the three including far and close are also nothing other than the preceding three practices, because in accordance with the heading and conclusion of the verses, both are paired.