法華文句記 6.76

6.76

應將初住以對住前而論四句，一切凡夫不斷五品名斷，初心修觀雖即法性，須作意斷且立斷名。六根即為第三句也。以第四句是圓本句，須歸初住，是故爾耳。故法華前教句教未融，來至法華唯有四除以對一發，故至法華無不索者，口索既爾機情可知。是則味味無有不索，但機情冥密故不論之。所以且對顯教諸味以成諸句，索之與斷其義眾多，如何乃以一言輒判？故云「斯宗不見」等。

One should take the initial abode to contrast with the stages prior to the abodes and discuss the four propositions: all ordinary beings do not sever [afflictions], whereas the five grades are called 'severing'; though the beginner's cultivation of contemplation is identical to dharma-nature, one must intend to sever them, and this is provisionally designated 'severing'. The six sense faculties then constitute the third proposition. Because the fourth proposition is the fundamental proposition of the perfect, it must belong to the initial abode; therefore it is like this. Thus, before the Lotus Sūtra, teachings and propositions, teachings and doctrines, were not yet merged; arriving at the Lotus Sūtra, there are only the four kinds of elimination corresponding to the single arousal. Therefore, upon reaching the Lotus Sūtra, there is none who does not demand; as the oral demanding is like this, the inner state of capacity can be known. Thus, flavor by flavor, there is none who does not demand; it is merely that the inner state of capacity is obscure and secret, so it is not discussed. Therefore we provisionally correlate with the various flavors of the manifest teachings to form the various propositions. The meanings of demanding and severing are manifold; how could one rashly determine them with a single word? Hence it says: 'They do not see this central doctrine,' and so forth.