法華文句記 10.114

10.114

「十神力」者，前五正明現在流通本迹，後五總表未來不已。又前五中初一令眾總信本迹，次四即是現在四一。第二表二門理一，智家之境故云智境。第三表二門教暢，即是教一。第四表二門入實，即是人一。第五表二門破惑，即是行一。第六門中既指五千、被移、失心三類人者，如此三例即是滅後得益之人。所言「機」者，機義當總，總於未來四一故也，即是得於四一之益。下去四相別表未來四一，文自結名，但各述其要令成一也。所以四但云一不言本迹者，在未來故，尚未入實誰論其本？若見實者亦見其本，故總結云「表現表將」。「將」猶當也。

Regarding the 'ten supernatural powers': the first five directly clarify the present transmission of origin and traces, and the latter five generally signify that the future is ceaseless. Furthermore, among the first five: the first one causes the assembly generally to have faith in origin and traces; the next four are the four onenesses of the present. The second signifies the oneness of principle in both gates; as it is the sphere of wisdom, it is called the sphere of wisdom. The third signifies the unobstructed expression of the teachings in both gates, which is the oneness of teaching. The fourth signifies the entry into reality in both gates, which is the oneness of persons. The fifth signifies the destruction of delusions in both gates, which is the oneness of practice. In the sixth gate, since it points to the three classes of persons—the five thousand, those relocated, and those who lost their minds—these three examples are precisely those who attain benefit after the extinction. What is called 'capacity' (ji): the meaning of capacity should be general, generally encompassing the future four onenesses, which means attaining the benefit of the four onenesses. Going down, the four marks specifically signify the future four onenesses; the text concludes their names itself, but each states its essentials to form oneness. The reason why the four speak only of oneness and not of origin and traces is that they are in the future; when they have not yet entered reality, who can discuss their origin? If one sees the real, one also sees its origin; hence it concludes generally, saying 'manifesting the present and manifesting the future.' 'Jiang' means 'future' (dang).