法華文句記 7.29

7.29

Next, from "immeasurable" onward, it speaks in terms of the two truths; the opening and combining of two and three are fully as in the text of the *Xuán[yì]*. The fourth still uses the preceding three and two for self-benefit and transforming others. Therefore, know that these are all sages' stages, containing both self and other with rich meanings, which is why numerous explanations are needed. This is contemplation of the truths and is furthermore solely in the real; what could be improper about establishing it in contrast to the provisional? It is only that by contrasting two with non-dual, the two already subsumes the provisional, so it is unnecessary. Regarding "walking on non-paths": in principle this pervades the three lands; outside the dharma-nature, all are called non-paths. Emerging from the dharma-nature benefits beings of the three lands, and the merit returns to the Buddha, hence it says "returns to oneself." This simply means the merit returns to the buddha-path of dharma-nature. Regarding "merchants and traders": it should be written with the character *gǔ* (賈), meaning that one who resides and sells is called *gǔ*, while one who transports goods is called *shāng*; if written with the character *jià* (價, price), it is not the correct meaning of the text. Not only does the Buddha himself transform beings boundlessly, but he also causes bodhisattvas to make their realm of transformation all-pervasive. Bodhisattvas' transformation and benefit still rely on the Buddha's origin; their coming and going among various lands is fully as in the various sūtras—bodhisattvas of the ten directions coming and going to receive benefit, the *Avataṃsaka* and *Mahāsaṃnipāta* being examples of this.