法華義疏 3.71

3.71

七者、此經秤妙法者，即是一乘。故〈譬喻品〉云「是乘微妙清淨第一，於諸世間為無有上」。但乘有二種：一、所乘之法；二、能乘之人。具能乘所乘則乘義始圓。初分辨所乘之法，即是法妙；次〈現塔〉以去明能乘之人，謂人妙也。何以知然？如〈方便品〉云「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」，則所乘之法也。〈見塔〉以去正釋如來常無常義，故辨能乘之人。如此人法更無二體，則一正觀兩義說之。統御之義為人，可軌之義為法，然正觀未曾人法，為眾生故強稱人法也。

Seventh, that this sūtra is called the 'Subtle Dharma' refers precisely to the ekayāna. Thus the 'Parable Chapter' says, 'This vehicle is subtle, pure, supreme, and unsurpassed in all the worlds.' Yet the vehicle is of two kinds: first, the Dharma that is ridden; second, the person who can ride it. Only when both the rider and that which is ridden are present is the meaning of the vehicle complete. The initial portion distinguishes the Dharma that is ridden, which is the subtlety of the Dharma; next, from the 'Apparition of the Stūpa' onward, it clarifies the person who can ride it, which is the subtlety of the person. How is this known to be so? As the 'Expedient Means Chapter' says, 'The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of meditation and wisdom, with this he delivers sentient beings'—this is the Dharma that is ridden. From the 'Apparition of the Stūpa' onward, it precisely explains the Tathāgata's permanence and impermanence, and therefore distinguishes the person who can ride it. As such, person and Dharma have no dual substance; rather, they are two meanings spoken of one correct contemplation. The meaning of commanding control is the person; the meaning of that which can serve as a model is the Dharma. Yet correct contemplation has never been person or Dharma; it is only for the sake of sentient beings that they are forcibly called person and Dharma.