法華文句記 10.105

10.105

於中先釋四一宏宗，次引文判位，三「隨喜」下明隨喜意，四「敬人」下結隨喜意。初文中二：先表迹門顯實，次表本門開近。前明法師隨喜，示佛滅後聞弘經者所說之益；此引過去弘者聞者俱獲大功。若弘若聞皆雙及本迹，豈獨直云作佛而已，故須皆約二門釋之，方稱不輕所宣，乃會威音所演，可與五品之理合，後得六根而有歸，具聞之言全表本迹，況法華之號不專一門？先表迹中云「名常不輕是人一」等者，應委將文相用消四一，令合此文旨。雖上慢者為之立名，已是菩薩行願所感，故使銘者冥會其事。「從乃至遠見表本四一」者，只是以遠而表於遠，乃至不輕自有本地之四一也。故使未堪顯本，乃以遠住表之。迹中顯實尚以迹四而彊毒之，況復本實能即受耶？迹顯而本密，故知四一是經宏宗。

Therein, it first explains the vast central theme of the four unities; second, cites the text to determine the stages; third, from "Joyful Acceptance" below, clarifies the intent of joyful acceptance; fourth, from "Revering People" below, concludes the intent of joyful acceptance. In the first passage there are two parts: first, expressing revealing the real in the trace gate; second, expressing opening the near in the origin gate. The former clarification of the Dharma Master's joyful acceptance showed the benefit of hearing what was expounded by propagators of the sūtra after the Buddha's parinirvāṇa; this cites past propagators and hearers who both attained great merit. Whether propagating or hearing, both concurrently encompass origin and traces—how could it merely state directly "becoming a buddha" and nothing more? Therefore, both must be explained according to the two gates so that it matches what Never Disparaging proclaimed and accords with what King of Awesome Voice expounded, aligning with the principle of the five stages and giving a destination to the subsequent attainment of the six sense faculties. The words "hearing in its entirety" fully express origin and traces; how much more so when the title of the *Lotus Sūtra* is not restricted to a single gate? In first expressing the traces, where it says "named Constant Never Disparaging is unity of person," etc.: one should meticulously apply the text's aspects to explain the four unities so that they accord with the intent of this text. Even though those of overweening pride gave him this name, it was already induced by the bodhisattva's practice and vows, thereby causing those who named him to secretly coincide with the matter. Regarding "from 'even seeing from afar' expresses the four unities of the origin": this is simply using distance to express the distant, up to Never Disparaging having his own four unities of the ground of origin. Therefore, because they were not yet capable of having the origin revealed, it was expressed through abiding at a distance. If in revealing the real within the traces he still forcefully poisoned them with the four unities of the traces, how much more so could they immediately receive the reality of the origin? The traces are revealed while the origin remains hidden; thus we know that the four unities are the vast central theme of the sūtra.