法華文句記 5.117

5.117

「道場」等者，果理先成故言「久暢」，且望寂場四十餘年為久暢耳。「物情障重」者，除三味中圓，餘皆障重。「云云」者，歷部約味細分別之，上文有四者，準上但三：一出世意，二開權，三顯實。今既云四，當知上文亦可為四，應云第四總以人一理一結上三世，可不如上，理合文別。故今云四，又有二不同：一者上先開權次顯實，今先顯實次開權；二者上文實中但有教行，今此理教或理行也。不同無妨，故不別云。

“The place of enlightenment” and so forth: because the principle of the fruit was perfected first, it says “long expressed.” It is considered “long expressed” when compared from the site of tranquility to forty-odd years later. “The sentiments of beings had heavy obstacles”: with the exception of the perfect [teaching] within the three flavors, all had heavy obstacles. “And so forth” means analyzing them in detail according to the flavors through the successive sections. When it says the text above has four, according to the above there were only three: first, the purpose of appearing in the world; second, opening the provisional; third, revealing the real. Since it now says four, one should know that the text above may also be taken as four; it should be said that the fourth generally concludes the three periods above with the unity of persons and unity of principle. It may not be like the above, for principle is integrated while the text differs. Therefore it now says four, and there are two differences: first, the above first opened the provisional and next revealed the real, whereas now it first reveals the real and next opens the provisional; second, in the real above there were only teaching and practice, whereas here there are principle and teaching, or principle and practice. Such differences pose no problem, so they are not discussed separately.