法華文句記 3.170

3.170

第三釋者，即今品意，但前二釋於昔但得名偏名門，祕而不說；今開其偏門，即圓所也，故云「祕妙」。顯露彰灼故云「真祕」。又為六：初直立者，於昔成祕，彼祕被開於今成妙。次「妙達」下釋功用者，達即是開用妙之便，以開祕方，妙外無法故云「即是」。三「點內」下約人教以示相者，眾生身中有昔種緣，名為衣珠，自退已來於彼醉客，偏門尚無偏門之名，何況圓所？若不開之，三權未顯如衣覆珠，今經開之，與果智一，作人亦爾思之可知。四「如斯」下結名，方法及門即是祕妙，故云「如斯」。五「如經」下引證。六「故以」下結名顯是。

The third interpretation is the meaning of the present chapter. However, in the former [teachings] the first two interpretations could only be named "one-sided" and "gate," being kept secret and not spoken; now their one-sidedness and gates are opened, and are themselves the realm of the perfect; hence they are called "secret and wondrous." Being displayed and clearly evident, they are called "truly secret." This also has six [parts]: First, directly establishing it: in the past it constituted the secret, but that secret being opened now constitutes the wondrous. Next, from "wonderfully penetrating" onward explains its function: penetrating is simply opening, employing the expediency of the wondrous to open the secret methods; because there is no dharma outside the wondrous, it says "is precisely." Third, from "pointing to the internal" onward shows the characteristics in terms of persons and teaching: within the bodies of sentient beings there are past seeds and conditions, called the jewel in the garment; from the time of their falling back onward, for those drunken guests, even the name of a one-sided gate did not exist, let alone the realm of the perfect. If they are not opened, the three provisional teachings remain unrevealed, like a garment concealing a jewel; now this sūtra opens them, so that they are one with the wisdom of the fruit. This is also true when applied to persons, as can be understood through reflection. Fourth, from "such as this" onward concludes the name: the methods and the gates are themselves the secret and the wondrous; hence it says "such as this." Fifth, from "as the sūtra [states]" onward cites scriptural proof. Sixth, from "therefore with" onward concludes the name and displays what is correct.