法華文句記 6.72

6.72

故今初且離為四句，用對四教、次歷五味，故初句中望後三句，名同古師其意永殊，一往對句且立根本名不索耳。以三藏菩薩始終不斷，縱被斥時亦無可索，一往雖然猶未盡理，所以更開為十六句。又根本句中第二句為通教者，三乘俱斷故俱索車。第三句者，約未破無明名為不斷，是故須索，登地已斷是故不索，此則永異古今諸師，況第四句無非法界，更何斷索？故第四句方名不索，前三句中初雖不索，終卒須索，故三句中俱名為索。利者先索鈍者今索，以須開故應須必索。圓教尚不當於不索，何索之有？故不同古所立十義。次更隨味具教多少準例說之。故法華前三教菩薩一切容索，兩教二乘約時前後、顯密不同，更約五味良有以也。「宏綱大統」者，且立四句以對五味，未細分故。言「一一句」者，如前四句。「一一意」者，若直對句秖是四教句復離四，故句亦名意，意者秖是教中句也，如云乳味兩意等也。故知障除秖是惑斷，機動理合索車。準此中句，若從根本四中初句為首，應先從障未除機未動離為四句，應云未除未發、已除未發、亦除亦未除未發、非除非未除未發，未發非宗故不用之。初文且以除等對動，似是從根本中第二句上開出，既云一一句各開為四，秖是皆以文中四句列諸教上，是則四教各以除等對動為句以明索車，宗在動故，故一一教中皆以除等對動為言，故文但列四句為式，仍將此句歷五味簡，令知四味中諸機未純，故有當教後教不同。依今經意，雖有諸教障除不除，機動必唯圓教故也。

Therefore, now we initially distinguish four propositions to correlate them with the four teachings, and next pass through the five flavors. Thus, in the first proposition, looked at in relation to the subsequent three propositions, the term is the same as the ancient masters', but its meaning is entirely different; for the moment, in matching the propositions, the fundamental [proposition] is designated as 'not demanding'. Because the bodhisattvas of the Tripiṭaka teaching do not sever [afflictions] from beginning to end, even when reproached they have nothing to demand. Although this is so provisionally, it does not yet exhaust the principle, and for this reason it is further expanded into sixteen propositions. Furthermore, among the fundamental propositions, the second proposition is the shared teaching: because [practitioners of] all three vehicles sever [afflictions], they all demand the carriages. The third proposition, in terms of not having broken through ignorance, is called 'not severed', and is therefore required to demand; having mounted the bhūmis, they have already severed [it], and therefore do not demand. This differs completely from both ancient and contemporary masters. How much more so for the fourth proposition, which is nothing other than the dharma-realm—what further could there be to sever or demand? Therefore only the fourth proposition is termed 'not demanding'. Although in the first of the previous three propositions there is initially no demanding, ultimately they must demand, so in all three propositions it is termed 'demanding'. The sharp demand first, and the dull demand now; because of the necessity to open, they must inevitably demand. The perfect teaching does not even correspond to 'not demanding', so how could there be demanding? Hence it differs from the ten meanings established of old. Next, in accordance with the flavor and the completeness or paucity of the teachings, one should speak in like manner. Therefore, before the Lotus Sūtra, all bodhisattvas of the three teachings were allowed to demand; the two vehicles of the two teachings, in terms of earlier and later times, and differences of the manifest and secret, are further considered according to the five flavors—and indeed for good reason. 'The great outlines and cardinal guidelines' refers to provisionally establishing four propositions to correlate with the five flavors, since fine divisions have not yet been made. 'Each and every proposition' refers to the four propositions as above. 'Each and every intent': if matched directly with the propositions, these are simply the four teachings' propositions each divided into four again; hence 'proposition' is also called 'intent', and 'intent' is simply the proposition within the teaching, as in speaking of the two intents of the milk flavor and so forth. Thus one knows that 'obstacles eliminated' is simply the severing of delusions; when the capacity is stirred, it is logically appropriate to demand the carriage. Following the propositions here, if one begins with the first proposition among the fundamental four as the head, one should first divide from 'obstacles not eliminated and capacity not stirred' into four propositions, which should be called: not eliminated and not aroused, already eliminated and not aroused, both eliminated and not eliminated and not aroused, neither eliminated nor not eliminated and not aroused. Because 'not aroused' is not the central theme, it is not used. The initial text provisionally matches 'eliminated' and so forth with 'stirred', seemingly unfolding from the second proposition of the fundamental [four]. Since it says that each and every proposition is each unfolded into four, it is simply that the four propositions in the text are all arranged upon the various teachings. This means that each of the four teachings takes 'eliminated' and so forth matched with 'stirred' as propositions to clarify the demanding of the carriage, because the central theme lies in being stirred. Therefore, within each and every teaching, 'eliminated' and so forth matched with 'stirred' is spoken of. Hence the text merely sets out four propositions as a model, and still takes these propositions through the five flavors to distinguish them, letting it be known that the capacities within the four flavors are not yet pure, and thus there are differences between the current teaching and the later teaching. According to the meaning of the present sūtra, although there is the elimination or non-elimination of obstacles in the various teachings, the stirring of capacity is definitely only in the perfect teaching.