法華文句記 9.9

9.9

附今品文即進為行，秖由自進，是故弘經。法門者，引諸經論所列三門，釋成此意，即「不動」等於中列釋，釋中一一皆先出行相，次明所離，三結意。初「不動」者正是中道，引文並表不動故也。「五受」者，經云：「行亦不受，乃至不受亦不受。」彼經在衍為破三藏家不受凡夫之五受，故下廣釋通從外道等四句及以絕言，絕言亦捨故五不受，乃至圓教四門及絕。若爾，未證實來俱名為受，若著圓門五受尚名為受，體教入理理無所受，方名不受。

Applying it to the text of the present chapter, advancing is practice; precisely through self-advancement, one propagates the sūtra. As for 'dharma gates', citing the three gates listed in various sūtras and treatises to substantiate this meaning refers to 'unmoving' and so forth listed and explained therein. In the explanation, each first presents the aspect of practice, next clarifies what is abandoned, and third concludes with the intention. First, 'unmoving' is precisely the Middle Way, as the cited passages all manifest being unmoving. As for the 'five receipts', the sūtra says: 'Practice is also not received, up to not receiving is also not received.' That sūtra belongs to the Mahāyāna, refuting the Tripiṭaka school's non-receipt of the ordinary person's five receipts; therefore, below, it is extensively explained to encompass the four propositions of the non-Buddhists and beyond, as well as the termination of words; the termination of words is also relinquished, hence the five non-receipts, up to the four gates of the Perfect Teaching and their termination. If so, before one has realized the real, all are called 'receipt'; if one is attached to the Perfect gate, the five receipts are still called receipt; only when one embodies the teaching and enters the principle, wherein principle has nothing to be received, is it called non-receipt.