法華文句記 1.87

1.87

次略解五義，謂「法體」等者，略釋意顯故先明之。下廣釋中縱有兼釋，但旁通耳。初云「所聞之法體」者，下文四釋雖通指一部，別在正宗、流通，亦可兼於別序，則懷疑、答問及無量義，通名聞故。雨華動地從所表說，通皆表聞，故始末一經為所聞體。云「聞持和合」等者，因緣會也。通論五義無非因緣，如前通辨四意中說。又下總結五義云「皆因緣」也。今且從別，約時義強，獨標和合，聞持之言唯在阿難，和合之語義通兩向，由機會故聞持和合。「次第相生」者，且約一往，若聞如是等及化主居初，亦可通用。

Next, briefly explaining the five meanings: regarding "substance of the dharma" and so forth, because the intention of the brief explanation is prominent, it is clarified first. Even if there are concurrent explanations in the extensive explanation below, they merely provide secondary connections. First, regarding "the substance of the dharma that was heard": although the four explanations in the text below broadly point to the entire work, specifically they reside in the main body and the transmission; they may also include the specific preface, for harboring doubts, answering questions, and the Immeasurable Meanings are all commonly named "heard". The raining of flowers and the shaking of the earth are spoken from what they symbolize; universally they all symbolize hearing. Hence the one sūtra from beginning to end is the substance of what was heard. Regarding "the harmony of hearing and upholding", etc.: this is the meeting of causes and conditions. Broadly discussing the five meanings, none is not causes and conditions, as spoken above in the general distinction of the four intentions. Furthermore, the concluding summary of the five meanings below says they "are all causes and conditions". For now, following the specific, in terms of time the meaning is strong, so harmony alone is singled out. The words "hearing and upholding" reside solely in Ānanda; the word "harmony" applies in meaning to both sides. Through the confluence of opportunity, hearing and upholding harmonize. "Successively giving rise to one another": this is for the moment stated as a provisional perspective; if hearing "Thus" and so forth, as well as the leader of transformation standing at the beginning, they can also be used universally.