金光明經文句記 3.142

3.142

四、「又十」下，圓教。此機初解中具二邊、空假即中，故能三智一心修證。不言名字及五品者，以高況下也。十信尚懺，況爾前耶？但是等者，《法華》中說三陀羅尼，雖通初後，似位得之其相最顯。一、旋旋羅尼，旋假入空，此齊七信；二、百千萬億旋陀羅尼，旋空出假，此當八信已上；三、法音方便陀羅尼，以二觀為方便，轉入中道法音，當第十信也。匡郭等者，此三喻於法身智斷俱未究盡，俱須懺也。

Fourth, from "furthermore, the ten" downward, [treating] the complete teaching. Capacities of this sort initially understand that the Middle possesses the two extremes, and that emptiness and provisionality are precisely the Middle; thus they are able to cultivate and realize the three wisdoms in a single mind. Not mentioning the stages of names-and-words and the five grades of disciples is comparing the lower by means of the higher. If those of the ten faiths still repent, how much more so those prior to them? Regarding "only being..." and so forth: the three dhāraṇīs spoken of in the Lotus Sūtra, although extending throughout from the beginning to the end, have their features most distinctly manifest when attained at the stage of resemblance. First, the revolving-dhāraṇī, revolving from the provisional to enter emptiness, which corresponds to the seventh faith; second, the hundred thousand myriad kotis of revolving dhāraṇīs, revolving from emptiness to emerge into the provisional, which corresponds to the eighth faith and above; third, the dhāraṇī of the expedient sounds of the Dharma, taking the two contemplations as expedients and transforming to enter the Dharma sounds of the Middle Way, which corresponds to the tenth faith. "Outlying walls" and so forth: these three metaphors indicate that the wisdom and severance of the Dharma body are not yet completely exhausted; in both respects they must repent.