法華文句記 1.96

1.96

「又佛阿難」下，立法別責。又四：初立法通者，若二文不異為如，二如下所詮為是，八教皆然。次「今阿難」下，舉今經阿難以責：今經於八為屬何耶？若非超八之如是，安為此經之所聞？三、「不可以」下，結責，故云「不可以漸」等，略舉漸偏，理須具明祕密、不定，及簡頓部。諸師既不知八教異今，故二文傳詮不如不是。四、「傳詮」下結過。「此義」等者，勸勉也。若得今意不勞再詳，其理自審。

From “Furthermore, the Buddha and Ānanda” onward, he establishes the doctrine and specifically reprimands [them]. This also has four parts: first, establishing the doctrine generally: if the two texts are not different, that is “thus” (ru); if what is expounded matches the two “thus,” that is “is” (shi); this is true of all eight teachings. Second, from “Now, Ānanda” onward, he adduces the Ānanda of the present sūtra to reprimand them: to which of the eight does the present sūtra belong? If it is not the “thus” that transcends the eight, how could it be that which was heard for this sūtra? Third, from “One must not” onward, he concludes the reprimand; hence he says, “one must not [use] the gradual,” etc., briefly raising the gradual and one-sided, though in principle one must fully clarify the secret, indeterminate, and distinguish the sudden division. Since the various masters did not know that the eight teachings differ from the present [sūtra], the two texts transmitting what was expounded were neither “thus” nor “is.” Fourth, from “transmitting what was expounded” onward, he concludes the fault. “This meaning,” etc., is an exhortation. If one grasps the present intention, one need not labor to scrutinize it again; its principle will be clear of itself.