法華文句記 1.52

1.52

「示相」者，唯約今經示四種相，雖始自如是終乎而去皆用四意，但文勢起盡用與不同，如釋通序則句句須四，通貫正宗及流通故；若釋正宗則本迹各三，義通四種；若釋流通還須具四，通收正宗。又正宗中迹門既闕久遠本迹，所以借用體用本迹，則四名不闕。又序中約教須觀文勢，或須以五時分別，則教在其中；或須以諸教分別，則將時以判。正中約教則一向明開，本中約教則不從教判，但點遠本遠妙自彰。若解斯文則一部經心如觀指掌，四意消釋無勞再思，故今且寄三段大文通示其相，既了通已還將此意委悉別消。初因緣中未暇歷品，且示三段即種、熟、脫。然種等三亦須約於序等三法以辨因緣。若唯序等則無階降過未因果，若唯種等聞無所從，以種等三於序等三，所從得益不同故也。且如序中通序在滅後，別序通過現，若佛在世別序五中節節益異，如說《無量義》密得種等三益不同，故覩定見光覺動蒙華，乃至問答亦有種等三益可知。正中本迹諸品不同，故通別序至佛滅後，被流通人勸持誦說，亦有種等，況正宗耶？故寄此兩三方曉因緣。

Regarding "indicating the characteristics": this refers solely to indicating the four characteristics in terms of the present sūtra. Although the four intentions are employed throughout from the opening words "Thus [have I heard]" to the very end, their usage and deployment differ according to the beginnings and endings of the textual flow. For example, when explaining the general preface, each and every sentence requires all four [meanings], because it generally connects through to the main body and the transmission. When explaining the main body, the origin and the traces each have three, whose meaning generally accords with the four kinds. When explaining the transmission, it must again possess all four, generally encompassing the main body. Furthermore, since the trace gate within the main body lacks the origin and traces of the remote past, by borrowing and using the origin and traces of essence and function, none of the four terms is missing. Moreover, in the preface, when treating the teaching one must observe the textual flow: one may need to distinguish it through the five periods, so that the teachings are contained therein; or one may need to distinguish it through the various teachings, thus judging them by means of the periods. Within the main body, treating the teaching exclusively illuminates the opening; in the origin gate, treating the teaching does not proceed by judging teachings, but merely by pointing to the remote origin, whereby the remote wonder naturally becomes apparent. If one understands this text, the core of the entire sūtra is as clear as looking at the palm of one's hand; the four intentions can be interpreted and clarified without laboring over second thoughts. Therefore, we now provisionally lodge the general presentation of their characteristics in the three major textual divisions; once the general [aspect] has been understood, we shall again take this intention and explain each specific part in detail. Under the first [heading], conditioned arising, not yet having leisure to go through chapter by chapter, we first indicate that the three divisions are planting, ripening, and liberating. However, the three such as planting must also be distinguished in terms of the three factors—the preface and the others—to discern conditioned arising. If there were only the preface and the others, there would be no gradual stages, past and future, or cause and effect; if there were only planting and the others, the hearing would have no source from which it arose. This is because planting and the other two derive different benefits depending on the preface and the other two. For example, in the preface, the general preface pertains to after the [Buddha's] extinction, whereas the specific preface spans past and present. If during the Buddha's presence in the world, within the five [parts] of the specific preface, the benefits differ step by step: just as when the *Immeasurable Meanings* was expounded, the three benefits of planting and the others were implicitly attained differently; thus beholding the samādhi, seeing the light, being aware of the shaking, and receiving the flowers, down to the questioning and answering, all likewise have the three benefits of planting and the others, as can be known. The origin and traces in the main body differ across the various chapters; therefore, from the general and specific prefaces down to after the Buddha's extinction, those addressed by the transmission who are exhorted to uphold, recite, and explain it also experience planting and the others—how much more so the main body? Therefore, by lodging them in these two sets of three, conditioned arising is first made clear.