法華文句記 6.18

6.18

後四行半自述者，但列三名，於中應分初一行自述，次二行半隨喜，三一行迴向，應須對文細述其意。五悔之中無餘三者，已預記莂無罪可悔，已獲分記故無勸請，已有所至略無發願；若望極果，唯除懺悔餘四非無。五悔具如《止觀》第七記。「如身子」等者，於前四文但述三段者，法先共聞不假重述，但見身子領解等三，我今同聞亦應共得。並是權者，秖緣實行未熟權行同生，故四十餘年不顯真實，纔聞五佛妙理豁然，即破無明尋堪與記，實病既愈權疾亦痊，豈一代化功全任實行？「未愈」下「云云」者，應廣敘諸土示疾及愈。

The final four and a half verses of self-narration merely list three names, within which one should divide: the initial one verse is self-narration; the next two and a half verses are rejoicing; third, the one verse is dedication of merit; one should detail their meanings against the text. That among the five repentances there are no other three is because having already participated in the prophecy, there are no sins to repent; having already obtained a partial prophecy, there is no solicitation; and having already attained a destination, making vows is omitted. If viewed toward the ultimate fruit, only repentance is excluded and the other four are not absent. The five repentances are fully as recorded in the seventh [fascicle] of the Mohe zhiguan. Regarding "like Śāriputra," etc.: that among the preceding four texts it only narrates three sections is because the Dharma had previously been heard together and requires no reiteration; merely seeing Śāriputra's understanding and so forth, three things, we who now hear together should likewise attain together. All being provisional: only because real practice was not yet mature, provisional practice arose together; thus for over forty years the true was not revealed; once the wondrous principle of the five buddhas was heard, all became clear, immediately breaking ignorance and promptly qualifying for the prophecy. Once the real illness was cured, the provisional sickness also recovered; how could the teaching's work over a whole lifetime rely entirely on real practice? Below "not yet cured" where it says "and so on," one should elaborate on the manifestation of illness and recovery in the various lands.