法華文句記 10.63

10.63

釋品題中四重結名，亦四悉意但不次第，理須消釋使義相當，然下諸品並是流通本迹二門，所以此中雖於對治中雙消二意，義亦通於餘之三悉，以〈隨喜品〉文既校量滅後五品之初，義當現在四信之首，並由聞長壽增益品秩，故須雙述今昔二門。下〈法師功德品〉，正當現在四信之位及隨喜後位，所以不復雙存兩釋，由〈分別〉中及〈隨喜〉中已具釋竟。又是稱揚五種法師功用，能入六根同於現在四信之位，〈不輕〉已下既總云法華，豈獨在迹？

In explaining the chapter title, the fourfold conclusion of the name is also the intent of the four siddhāntas, though not in sequence; in principle one must parse and explain it so that the meanings correspond. Now, the subsequent chapters all belong to the transmission of both gates of origin and traces. Therefore, although here two senses are explained together within the counteractive [siddhānta], the meaning also extends to the other three siddhāntas. Since the text of the “Chapter on Rejoicing in Accordance” compares and evaluates the beginning of the five grades after [the Buddha's] extinction, its meaning corresponds to the head of the four faiths during his present lifetime. Because both are due to hearing of the long life span and thus having their grades and positions augmented, both gates—the present and the past—must be set forth together. The subsequent “Chapter on the Merits of the Dharma Master” directly corresponds to the ranks of the four faiths during his present lifetime and the ranks following rejoicing in accordance; therefore it does not retain both explanations together, because in the chapters on “Discrimination [of Merits]” and “Rejoicing in Accordance” they have already been fully explained. Moreover, it praises the functions of the five kinds of Dharma masters as being able to enter [the purity of] the six sense faculties, which is identical to the ranks of the four faiths during his present lifetime. Since the chapters from “Never Disparaging” onward generally speak of the Lotus, how could it reside solely in the traces?