法華文句記 7.85

7.85

次合字釋者，於中三釋，即依《大經》隨他語等及化他等語有為法式，仍對齊教探領二時。文為三：初釋三相，次「若從」下判今所屬，三「今從」下用今意結。初又二：初約化他即指齊教，次約自行及以自他即指探領。言「齊教」者，即法譬二文但至鹿苑，依教所以故云「齊教」。所言「探」者謂過探也，探向道樹寂場之前。初「齊教」者，既屬初義先約機說，是故齊教但領化身，即非化身時為他日。

Next, the explanation combining the characters has three explanations within it, which rely on the conventions of speaking according to another's mind and speaking to transform others in the Great Sūtra, correlating with the two times of comprehension aligned with the teaching and anticipatory comprehension. The text has three parts: first, explaining the three marks; next, under 'if from,' judging what is currently referred to; third, under 'now from,' concluding with the present intention. The first also has two parts: first, in terms of transforming others, it points to comprehension aligned with the teaching; next, in terms of self-cultivation as well as self and other, it points to anticipatory comprehension. As for 'comprehension aligned with the teaching': the two texts of Dharma and parable only extend to the Deer Park; based on the reason of the teaching, it is called 'comprehension aligned with the teaching.' As for 'anticipatory': it means peering into the past, looking toward before the site of awakening under the bodhi tree. In the first, 'comprehension aligned with the teaching': since it belongs to the first meaning, it is spoken first in terms of the capacity; therefore, comprehension aligned with the teaching only comprehends the transformation body, meaning that the time when it was not the transformation body was 'another day.'