法華文句記 7.10

7.10

「今釋品者」下，今意且論中根信解，故先以三周之初十義中五而判其意。夫根有利鈍，即前轉根。不轉根感有厚薄，即前惑有厚薄。說有法、譬，即前通別。悟有前後，即前悟不悟及悟有淺深，餘意非正。以是義故，所以三根前後領解，何須於此立一往等？「豌豆」者，若作「剜」，刀剜字耳。二乘之人於法華前，如生豌豆鑽刺不入。「但念空無相願」者，是其當教入無漏門故常思之。「歡喜踊躍」等者，文中雖以信等四字用對信解以為為人，此善必藉初歡喜也。況理善生破惡獲證，圓融四悉一時俱得，即分證之第一義也。餘之三悉當位為名相從云分，故此四悉發必俱時，但以信解對為人便，且別言之，此乃通中之別耳。此中何故四悉俱實？以從聞法得解故也。不同前文列眾帶小三悉在事，第一義悉仍須教分，五時之終方辯今意。

From "Now in explaining the chapter..." downward: the present intent is for the moment to discuss the faith and understanding of those of middling faculties; therefore it first evaluates the intent with five of the ten meanings at the beginning of the three cycles. Faculties being sharp or dull is the previous transformation of faculties. Being untransformed in faculties and having thick or thin [capacities] to respond is the previous delusions being thick or thin. Preaching with dharmas or parables is the previous general and specific. Awakening being earlier or later is the previous awakening or non-awakening and the awakening being deep or shallow; the remaining meanings are not primary. Because of this principle, the three faculties express understanding earlier or later; why is there any need to establish "preliminary," etc., here? As for "field peas" (wāndòu), if written with the character wān (to gouge), it is simply the character "to gouge with a knife." People of the two vehicles prior to the Lotus Sūtra were like raw field peas: an awl piercing them could not enter. As for "only contemplating emptiness, signlessness, and wishlessness," these are their entry gates to the taintless within their teaching; hence they constantly contemplated them. As for "dancing with joy," etc.: although the text uses the four words "faith" and the rest to match faith and understanding as [the siddhānta of] producing goodness in people, this good must rely upon the initial joy. Moreover, when goodness of principle arises, evil is destroyed and realization is attained; the four siddhāntas in harmonious integration are obtained simultaneously, which is the supreme truth of partial realization. The other three siddhāntas are named according to their stage, and following along they are called "partial"; thus these four siddhāntas must arise simultaneously. It is only because pairing faith and understanding with producing goodness in people is convenient that they are temporarily stated separately; this is the specific within the general. Why here are the four siddhāntas all real? Because it is from hearing the Dharma that understanding is attained. It is unlike the preceding text listing the assembly which included the Hinayana, where the three siddhāntas were in phenomena, and the supreme truth siddhānta still required differentiation by teaching; only at the end of the five periods is the present intent distinguished.