法華文句記 7.27

7.27

Regarding "greatly wealthy" up to "immeasurable": although the land is of remainder, the home directly relied upon does not run contrary to true character. "Immeasurable" means being fully endowed with the six perfections. "Greatly wealthy" is a general designation, while wealth and treasures are specific; although wealth and treasures are distinguished, prajñā guides the [other] five so that nothing fails to become real, not to mention that all practices become precious, hence it says "immeasurable." Regarding "gold, silver," and so forth: "and so forth" reaches other treasures, which are the other auxiliary practices and the factors of the path. The treasures do not exceed seven, which can allegorize the seven categories; therefore, the seven categories and the six perfections exhaustively encompass them. Thus, in the *Mahāsaṃnipāta*, the thirty-seven factors are taken as the bodhisattva's jewel torch dhāraṇī: their preciousness is like a jewel, their brightness is like a torch foremost in destroying darkness, and being endowed with all dharmas is named dhāraṇī. Regarding "Great Vehicle": it should say "perfect vehicle"; the text merely follows convenience. Regarding "dhyāna generating the one hundred and eight": this is because of penetrating the true character of dhyāna. Regarding "self-nourishing" and so forth: wisdom and concentration each have self and other, fully as explained before. Regarding "servants" and so forth: the perfection of skillful means refers to the perfection of the provisional in self-cultivation; the intricate manifestations are the provisional functions of benefiting others, all of which are the work of servants. Just as a commoner being employed together ascends to an exalted station, they together accomplish the provisional within the essence. Because phenomena and principle are not two, both are said to "match." Regarding "according to stage" and so forth: earlier, generally according to expedient means, it only said "servants"; judging distinctly according to stage, it subsumes the Tripiṭaka, common, and separate teachings, which, looking toward the real and the correct, correspond in meaning to menial servitude. Discussed generally, it can also encompass humans and devas; taking "different expedient means" is precisely this idea. Regarding "the ten stages of the separate and perfect teachings": still preserving the instructional path, the name of "separate" is established, because there are not two duplicate [sets of] ten stages. Among the servants earlier there were already the thirty minds of the separate [teaching]; now the ranks of ministers and assistants are the forty-one minds of the perfect [teaching], merely encompassing the ten stages of the separate teaching alongside them. From "throughout the land" downward, it explains the meaning of depth and shallowness in the ranks of ministers and so forth: because what is encompassed is vast, it is called "throughout the land." Although together in the Buddha's household, it is not without grades; because from the beginning throughout, all are sages. From "although obtaining" downward: this refers to the ten abidings obtaining entry into the stage of sages, dwelling together with the king in the sphere of the Land of True Reality, yet being the lowest in stage. Beginning from the ten practices and ending with being like ministers, all are the gradual of the perfect, so they must be explained via the perfect.