法華文句記 5.5

5.5

次「今釋」下今文正釋。先略對古今，次「若無量」下明用今意，引文釋成以論廢立。初意者，今古相對即略中廣。初言廣者，語少意含，既顯實已須知諸法無不皆實，若今十妙乃名處中，但其名中而義則廣，消顯實文似如難用，故且和舊以存四一，即極略也。次用今意者，廣則心塵行法人理無非一實，於解釋門太成通漫，秖可覽照故云「可知」。「若作」下述今十妙，雖不消句，對義非無，故先引經對十令見。

Next, from "Now to explain..." onward is the present text's proper explanation. First, it briefly contrasts the ancient and present; next, from "If boundless..." onward, it clarifies using the present intent, citing texts to explain and establish it so as to discuss discarding and maintaining. As for the initial intent, contrasting the present and ancient refers to the brief, the intermediate, and the expansive. First, concerning "expansive," the words are few but the meaning is comprehensive: once the real has been revealed, one must know that among all dharmas there is none that is not real. Now, the ten subtleties are termed the intermediate; yet while their designation is intermediate, their meaning is expansive. In parsing the text that reveals the real, it seems difficult to apply them; hence, temporarily harmonizing with the old, we preserve the four unities, which is extremely brief. Next, regarding using the present intent: if expansive, then minds, dusts, practices, dharmas, persons, and principles are none other than the one real, which in the approach of explanation becomes overly broad and diffuse; it can only be grasped and illuminated, hence it says "it may be known." From "If one takes..." onward, it states that although the present ten subtleties do not parse the phrases, they are not without correlation in meaning; hence it first cites the sūtra to correlate them with the ten so that they may be seen.