法華文句記 1.49

1.49

次證教中，初正引；次「當知」下，結教意；三「大經」下，重引。初正引者，種種之言義兼一代，若在他部意未必然。「佛道」者，別指今教，故自此已前意歸於此。次結意者，微謂諸教初心人天小善，著謂諸教果德，權實微著皆為獨顯，故云筌蹄。種種之言及以微著，必須八教方顯四味為醍醐，筌蹄是；故筌蹄並譬能通，權教權部並為一實魚免而施設也。或作蹏。《蒼頡篇》云：「取免具也」。《莊子》云：「得免忘蹄」。作此「蹄」字，今時俗依之，《說文》作「罤」。若言蹄是足者，能詮不成。若言蹄是迹者，其義亦疎。尋迹得免，義豈爾耶？今須從義以罤為正。次引《大經》者，引彼《大經》重證今部，則以一實為第一義，麁軟須指四味權實。

Next, in corroborating the teaching: first, it directly cites [the text]; next, following "One should know...", it concludes with the intention of the teaching; third, following "The Great Sūtra...", it cites again. As for the first, directly citing: the words "various kinds" in meaning encompass an entire lifetime; if in other sections, the intent would not necessarily be so. "Buddha path" specifically points to the present teaching; therefore, all prior to this had their intent converging here. Next, concluding with the intent: "subtle" refers to the minor goodness of humans and devas at the initial stage of the various teachings; "prominent" refers to the fruit-virtues of the various teachings. Whether provisional or real, subtle or prominent, all are for the sake of uniquely revealing [the one]; hence they are called "traps and snares." For the words "various kinds" as well as "subtle and prominent," one must rely on the eight teachings before the four flavors are revealed to be clarified butter; traps and snares are just this. Therefore, traps and snares both serve as similes for what is able to lead through; the provisional teachings and provisional divisions are all established for the sake of the single real fish and hare. It is sometimes written 蹏. The *Cāng Jié Piān* says: "An implement for catching hares." *Zhuāngzǐ* says: "Having caught the hare, one forgets the snare (蹏)." It is written with this character 蹄; worldly people nowadays follow this, while the *Shuōwén* writes it 罤. If one says that 蹄 means foot, then what expresses [the meaning] fails. If one says that 蹄 means tracks, its meaning is also distant. Seeking tracks to catch a hare—how could that be the meaning? Now we must follow the meaning and take 罤 as correct. Next, citing the *Great Sūtra*: citing that *Great Sūtra* serves to corroborating the present section again, taking the one real as the primary truth, while crude and soft must point to the provisional and real of the four flavors.