法華文句記 1.40

1.40

答中一文具有二意，一者總明四義所以，二明四中一一所以，兩義咸得以為處中，一者唯四不多不少。次「因緣」下，明一一不失不差，故一雖處中仍須至四，四攝義足故不須過；假使過此攝在四義，故四及一並名處中。如十妙等，一一妙中亦具四意，十亦入四猶名處中，今秖須此四，故得名中，故初意云廣則等也。若無初意尚不殊外計，況因緣語通通於一化，始自地獄終乎佛界，中間頓漸若教若味，故須知今大事四悉非餘感應，開顯四悉一道無外，久遠四悉諸經所無，觀心四悉一觀遍收，人理等四準說可見。以此四悉通於始末，約教等三亦須遍述，意則可知。若無次意不辨偏小，故以四八簡開廢等，望昔部教今方真實，一切能詮無復異稱，故須明之以彰妙典，無第三意誰知逈出。一期教中所譚身土，中間今日無非迹施，指彼大通猶如信宿，先愚密教復迷迹身，至此方袪守株尚昧，無第四意將何以辨能詮教功？將何以為久成行本？故一一句入心成觀。故云「觀與經合非數他寶」。方知《止觀》一部是法華三昧之筌罤。若得此意方會經旨，總斯四義方可略顯一部旨歸。故云「略則意不周」，當知二三尚略，一何能逮？處中至四令義易了，故一一句得斯四義，則使句句咸異諸教，則《法華》之義誠為不難，故云易了。

In the answer, a single passage contains two points: first, it generally clarifies the rationale for the four meanings; second, it clarifies the rationale for each of the four. Both points can be considered hitting the middle: the first is that there are only four, neither too many nor too few. Next, from “causes and conditions” onwards, it clarifies that each one is neither lost nor errant. Hence, although one is in the middle, it must still reach four; since the four subsume all meanings sufficiently, there is no need to exceed them. Even if one were to exceed them, they are subsumed within the four meanings; therefore both four and one are named “hitting the middle.” As with the ten subtleties and the like, each subtlety also possesses the four perspectives, and ten also enters four while still being called hitting the middle. Now only these four are required, hence it is termed the middle. Therefore the first point says that if extensive, it would be [immeasurable], and so on. If the first meaning were absent, one would not even be distinct from non-Buddhist views, to say nothing of the fact that the term “causes and conditions” applies generally to the whole of [the Buddha’s] teaching career, beginning from the hells and ending with the buddha realm, and in between covering the sudden and gradual, whether teachings or flavors. Therefore, one must know that the four siddhāntas of the present great matter are not other stimuli and responses: the opening and revealing of the four siddhāntas is the single path without exterior; the four siddhāntas of the remote past are not present in other sūtras; the four siddhāntas of contemplating the mind are all-encompassing within a single contemplation; and the four of person, principle, and so forth can be seen by analogy with the teaching. Because these four siddhāntas run through beginning to end, the three such as according to the teachings must also be comprehensively recounted, the meaning of which can be understood. If the second meaning were absent, one could not distinguish the one-sided from the lesser; therefore, using the four and eight [teachings] to select, open, and discard, in comparison with the previous collections and teachings, only now is it the real, and all expressive teachings no longer bear divergent designations; thus it must be clarified in order to manifest the wondrous scripture. Without the third meaning, who would know its transcendent eminence? The bodies and lands discussed throughout the period of the teaching, intermediate and present, were all provisional acts of the traces; pointing back to that [awakening under] Mahābhijñā-jñānābhibhū is like two nights ago. Having previously been ignorant of the esoteric teaching and bewildered by the trace body, only upon reaching this point are [such doubts] dispelled, yet those who stubbornly stick to old ways remain benighted. Without the fourth meaning, by what means would one discern the efficacy of the expressive teaching? What would serve as the basis of the practice long since accomplished? Therefore, line by line and phrase by phrase enters the mind to become contemplation. Hence it says: “Contemplation harmonizes with the sūtra and is not counting another’s treasure.” Only then does one know that the single work of Great Concentration and Insight is the fish trap and hare snare for the Lotus Samādhi. Only if one grasps this meaning will one accord with the sūtra’s purport; only by combining these four meanings can one briefly manifest the ultimate destination of the whole work. Hence it says, “If brief, the meaning is incomplete”; one should know that two or three are still too brief, so how could one suffice? Reaching four hits the middle and makes the meaning easy to understand; thus when every single line and phrase obtains these four meanings, it causes each phrase to be distinct from other teachings, and then the meaning of the Lotus is truly not difficult; hence it says “easy to understand.”