法華文句記 7.159

7.159

「八音四辨」如《法界次第》，應分教別，今從極說。「普洽」等者，雖說五乘本被一實，豈受潤時離實地耶？「信戒」等者，五乘皆藉此之四法，唯有人乘闕於定慧，以心所當之。「明其草木隨分」至「兩因」者，習因增長以成報因，故習因增長即報因增長，具如《止觀》第八記略述諸論習報因等，但彼明發相此辨修習，彼六蔽度此七方便，以此為異耳。「華果敷實」至「二果」者，華如習果、果如報果，此隔字為對，應言華敷果實，亦有華而未敷、果而未實，亦可譬二因也。今取已敷已實者也，故至果時依正明了。「道前心地」至「智地」者，此道前後之名名有通別，道後定在果後、道前通至凡夫，故〈方便品〉中亦以等覺已前為道前，此中須以博地凡夫無戒善者為道前，以五乘為道中，所以道前道後真如之理等皆是地，地體無別然皆能生，故知眾生道前心地奚甞不有能生性耶？而不能生不能成者，必假道後極果智地令生令成，發心已後究竟已前皆假智地而成熟之。「開發道中」者，且以初望後五乘居中，非謂五乘即有真如。「五種善根」即五乘也。並約如來化意邊說，故云「終是一音」。言「終是」者，終無定五故云也。被物雖五化意唯一，從權宜邊須名四味。

"The eight tones and four unhindered eloquence" are as in the *Fǎjiè Cìdì*; they should be divided according to the teachings, but here they are spoken from the ultimate.
As for "pervasively moistens," etc.: although expounding the five vehicles, it originally covers the one real; how could the time of receiving moisture be separate from the real ground?
As for "faith and precepts," etc.: the five vehicles all rely on these four dharmas; only the human vehicle lacks concentration and wisdom, having mental factors corresponding to them.
From "explaining that those grasses and trees, according to their lot" to "the two causes": the increase of the habitual cause forms the retribution cause; hence the increase of the habitual cause is just the increase of the retribution cause, as fully explained in the notes to the eighth fascicle of the *Great Calming and Contemplation*, briefly narrating the habitual and retribution causes in the treatises. However, that text clarifies the marks of arising, whereas this text distinguishes cultivation; that text deals with the six perfections and defilements, whereas this text deals with the seven skillful means—by this they differ.
From "flowers and fruits blossoming and bearing fruit" to "the two fruits": flowers are like the habitual fruit, and fruits are like the retribution fruit. This matches alternate characters; it should be said that flowers blossom and fruits bear fruit. There are also flowers that have not yet blossomed, and fruits that have not yet matured, which can also illustrate the two causes. Here we take those that have already blossomed and already matured; therefore, upon reaching the fruit, primary and environmental rewards are clear.
From "the mental ground prior to the path" to "the ground of wisdom": as for these names of "prior to" and "posterior to" the path, the names have general and specific meanings. "Posterior to the path" is definitely after the fruit; "prior to the path" generally extends to ordinary beings. Hence in the "Skillful Means" chapter, the stages prior to equal enlightenment are also taken as "prior to the path." Here, one must take ordinary beings bound to the earthly level without precepts and goodness as "prior to the path," and the five vehicles as "within the path." Therefore, prior to the path and posterior to the path, the principle of true suchness and so forth are all the ground. The essence of the ground is without difference, yet all can give birth. Thus we know: how could the mental ground of sentient beings prior to the path ever not possess the nature capable of giving birth? Yet that which cannot give birth and cannot accomplish must depend on the ground of wisdom of the ultimate fruit posterior to the path to cause it to be born and accomplished. From having given rise to the mind onward, prior to the ultimate, all depend on the ground of wisdom to bring them to maturity.
"Developing within the path": for now, looking from the beginning to the end, the five vehicles abide in the middle; this does not mean that the five vehicles immediately possess true suchness.
"Five kinds of good roots" are just the five vehicles. All are spoken from the side of the Tathāgata's intent in conversion; hence it is said, "in the end it is a single sound." As for "in the end it is," it means there are ultimately no fixed five; hence it is so stated. Although what is covered among beings is fivefold, the intent in conversion is solely one. From the side of provisional expediency, it must be named the four flavors.