法華義疏 3.71

3.71

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.