法華文句記 4.23

4.23

於中初明五時具教多少，次「復次」下重以多少而明自他結成釋品。初文者，今正明教味故委悉於前，令知領解具騰五味。初乳為五：初半滿；次約時；三約法；四約人，人中又辨生法不同；五引今經以判味相。四味亦爾，但酪等三味並皆闕人，文含義具，酪中應云約人但是二乘菩薩不用；方等應云約人且對大小斥遍入圓；般若應云約人帶小明大、引小而歸大；法華約人廣在後明，即從「此實我子」已下文是。言「未曾說」者，通論教等前並未開，別而論之教行理三前或已會，若開人者前教所無，故以前教所無而為品目，故知非同體方便無以施開等也。次以多少判者，前既委明人時法等，以論五時來意不同，此更略收前時法等，唯約於人，大小利鈍無不入實，其人若入餘無不歸，故重明之。「文云」下引證，以結品名。「云云」者，應更複釋，前諸方便並非今意，意不殊前故不重明。

In this [section], it first explains the greater or lesser extent to which the teachings are present across the five periods; next, from "Furthermore" onward, it re-examines self and other in terms of greater and lesser extent, concluding the explanation of the chapter. As for the first text: because it is now directly explaining the flavors of the teaching, it details them previously, so that it is known that the understanding fully expresses the five flavors. First, milk comprises five [points]: first, half and full; second, regarding the period; third, regarding the dharma; fourth, regarding persons—wherein the difference between birth and dharma is further distinguished; fifth, citing the present sūtra to determine the character of the flavor. The [other] four flavors are also like this; however, the three flavors such as curd and so forth all lack [an explicit discussion of] persons. The text implies the meaning completely: in curd, it should say that regarding persons it is only the two vehicles, and bodhisattvas do not use it; in the Correct and Equal, it should say that regarding persons, it provisionally confronts the small with the great, rebuking the biased to enter the perfect; in Prajñā, it should say that regarding persons, it brings along the small to illuminate the great, guiding the small to return to the great; in the Lotus [period], regarding persons, it is broadly explained later, namely from the text "This is truly my son" onward. The phrase "never before preached" means that, speaking generally, the teachings and the rest were not opened prior to this; speaking specifically, the three of teaching, practice, and principle may perhaps have already been harmonized previously, but opening persons was nonexistent in prior teachings. Therefore, what was nonexistent in prior teachings is made the chapter's theme; hence one knows that without the skillful means of identical substance, there would be no way to bestow, open, and so forth. Next, regarding determining by greater or lesser extent: having previously detailed the persons, periods, dharmas, and so forth to discuss the differing intentions behind the advent of the five periods, here it further briefly gathers the preceding periods, dharmas, and so forth, solely regarding persons—where great and small, sharp and dull, all enter the real. If those persons enter, none of the rest fail to return, which is why it is explained again. From "The text says" onward, it cites evidence to conclude the chapter's name. As for "and so forth": there should be a repeated explanation, [stating that] the preceding skillful means are all not the present intention; since the intention does not differ from the preceding, it is not explained again.