法華文句記 1.95

1.95

約教中初「經稱」者，在《付法藏》中，此付法藏亦名「付法藏經」，於中為三：初、通解；次、別責；三、「且依」下正釋。初文又四：初、通舉三世佛經為本；次、引昔佛八教；三、引今佛教同；四、舉今經表異。初三世者，先舉過現例當，正用過未例現，或正引過以準今，故指先佛八教。言八教者，將藏等四入頓等四，則四味中如是各異，況頓漸中祕密不定？四教通塞一一不同，先了不同如是不一，方識《法華》如是不異，施及開廢準例可知。一切諸佛垂於五濁，無不皆然，故云「亦爾」。餘如《玄》文。次「諸經」下，舉今經表異者，又二：先法，次喻。《法華》超乎一期教表，若將今教以對昔教，教既差別部又不同，兼但對帶、權實遠近具知進否方曉今經，如是既然他皆準此，安得以諸師一匙，而開於八教眾戶？攢於古師眾釋，不出因緣一意，故云一匙。況一兩師寧開八教？況約教等三信古今冥寞？

In the section on “according to the teachings,” the initial words “the sūtras state” refer to the *Fu fazang* [zhuan]; this transmission of the treasury of Dharma is also named the *Fu fazang jing*. Within this there are three parts: first, a general explanation; second, a specific reprimand; third, the correct explanation beginning from “provisionally relying upon.” The first text also has four parts: first, universally citing the sūtras of the buddhas of the three periods of time as the fundamental basis; second, citing the eight teachings of past buddhas; third, citing the identity with the present Buddha's teaching; fourth, adducing the present sūtra to manifest its distinction. As for the first, the three periods of time: first, past and present are cited to exemplify the future; directly, past and future are used to exemplify the present, or directly the past is cited to calibrate the present; hence it points to the eight teachings of prior buddhas. As for the eight teachings: when the four teachings such as the Tripiṭaka are subsumed into the four such as the sudden, then within the four flavors the “thus” is distinct in each, not to mention the secret and indeterminate within the sudden and gradual. The penetration and obstruction of the four teachings are each distinct; only by first comprehending that the distinct “thus” are not one can one recognize that the “thus” of the *Lotus Sūtra* is not different, and the provision, opening, and discarding can be known by parity of reasoning. All buddhas descending into the five defilements are invariably thus; hence it says “is also like this.” The rest is as in the text of the *Profound Meaning*. Next, beginning from “the various sūtras,” adducing the present sūtra to manifest its distinction has two parts: first, the doctrine; second, the analogy. The *Lotus Sūtra* transcends the confines of the teachings of an entire lifetime. If one compares the present teaching against the past teachings, the teachings are already different and the divisions are also distinct; only when one fully knows advance and retreat—concerning the inclusive and the exclusive, the provisional and the real, the distant and the near—will one understand the present sūtra. Since the “thus” is already like this, all others follow this standard; how could one use the single key of the various masters to unlock the manifold doors of the eight teachings? Compiling the manifold explanations of the ancient masters does not go beyond the single idea of causes and conditions; hence it is called “a single key.” How could one or two masters possibly open the eight teachings? How much more so could [the other] three, such as “according to the teachings,” be believed, when past and present remain in obscurity?