法華文句記 2.95

2.95

約教中應明施開廢會，方顯序中所表，而云「非藏」等者，且約廢權故並云非，先廢後開理數然耳。故歷教簡三尚未名一，若開顯已無非經王。又開已唯圓故云非也。故預辨能開不論藏等，五味四味義亦如然。如此釋者，仍屬迹門。「約本迹」下表本門者，須至〈壽量〉亦可預表，故知此序顯表迹四、密表本四，久成不逾此四故也，久近雖殊四一理等。「觀心可解云云」者，以皆表一理觀易彰，然須略知以示云爾。一心三諦理一也，一心三觀行一也，作是觀者人一也，能詮觀境教一也。又常觀三德能所皆四，法身理也，般若教也，解脫行也。和合三法成假名人，即觀行如來也。約六即位位位四一，於念念中念念四一，一色一香無非四一，如此觀行真法華之三昧也。心境互發即因緣觀之四一也。不同三教即約教觀之四一也。久遠已得即本地觀之四一也。向因破光宅以立四一耳。總釋五章竟。

In [the section] "in terms of the teaching," one should clarify setting forth, opening, abandoning, and synthesizing, only then revealing what is manifested in the preface; yet saying "not the Tripiṭaka [teaching]" and so forth provisionally approaches it in terms of abandoning the provisional, hence repeatedly saying "not"—first abandoning and later opening is the natural course of principle. Therefore, progressing through the teachings to eliminate the three cannot yet be called "one"; once opened and revealed, there is nothing that is not the king of sūtras. Furthermore, having been opened, it is exclusively the perfect; hence it says "not." Thus, examining in advance that which is able to open does not discuss the Tripiṭaka and so forth; the meaning of the five flavors and four flavors is also like this. An explanation such as this still belongs to the trace gate. Below, where it says "in terms of origin and traces," manifesting the origin gate: this must reach the "Life Span Chapter," but it can also be prefigured here; thus we know this preface explicitly manifests the four [onenesses] of the traces and secretly manifests the four [onenesses] of the origin, because attainment in the remote past does not exceed these four; although remote and recent differ, the principle of the four onenesses is equal. As for "contemplation of mind may be understood, and so forth": because all manifest the one, the contemplation of principle is easily made clear; yet it must be briefly understood to demonstrate it as follows. One mind and the three truths is the oneness of principle; one mind and the three contemplations is the oneness of practice; one who performs this contemplation is the oneness of persons; that which can elucidate the sphere of contemplation is the oneness of teaching. Furthermore, constantly contemplating the three virtues, both the active and the passive are fourfold: dharmakāya is principle, prajñā is teaching, vimokṣa is practice; harmoniously combining the three dharmas to form the conventionally designated person is precisely the Tathāgata of contemplative practice. In terms of the stages of the six identities, stage by stage there are the four onenesses; in thought-moment after thought-moment, thought-moment by thought-moment there are the four onenesses; not a single color or scent is not the four onenesses; contemplative practice such as this is the true samādhi of the *Lotus*. The mutual generation of mind and sphere is the four onenesses of the contemplation of conditioned origination; not being identical to the three teachings is the four onenesses of the contemplation in terms of the teaching; having already been attained in the remote past is the four onenesses of the contemplation of the ground of origin. The above was merely to establish the four onenesses by refuting Guangzhai. The general explanation of the five chapters is concluded.