法華文句記 5.11

5.11

「經文」等者，明廢立意，雖消文不用、義理非無，是故三中存而用略。從「若略」下欲用舊略，復論去取簡義存數故也。於中先簡、次存。初廢果立理，舊以四句同是果一，雖以果為理名不別彰，故須破之而別立理，故依道理無理屬魔，既句句中皆云知見，故所知見豈非理一？次廢因立行者，行之始終即是因果，但點行一即收二義，雖廢果稱乃在行終，但加理一為教等本，故使理名通開等四義順故也。次「人一」下存其二也。

As for "The sūtra text..." and so on, it clarifies the intent of discarding and maintaining: although not used to parse the text, the meaning and principle are not absent; therefore, among the three, it preserves and uses the brief. From "If briefly..." onward, wishing to use the old brevity, it again discusses selecting and rejecting, winnowing the meanings while preserving the numbers. Therein, it first winnows, and next preserves. First, discarding the fruit to establish the principle: the old [commentators] took the four phrases as collectively being the unity of fruit; although taking the fruit as principle, the name was not distinctly manifest, so it must be refuted and principle established separately. Thus, according to the truth of principle, having no principle belongs to Māra; since every phrase says "knowledge and vision," how could that which is known and seen not be the unity of principle? Next, discarding the cause to establish practice: the beginning and end of practice are precisely cause and effect; merely by pointing out the unity of practice, both meanings are gathered. Although the designation of fruit is discarded, it resides at the culmination of practice; merely adding the unity of principle provides the basis for teachings and the rest, thereby causing the name of principle to pervade opening and the other four, which accords with the meaning. Next, from "unity of persons" onward, it preserves the two.