法華文句記 2.111

2.111

In explaining the omen of preaching the Dharma, the sūtra is further divided into four: first, listing the essence of the Dharma that was preached; next, listing the names upon the essence; third, clarifying that on which the bodhisattvas rely; fourth, clarifying that which the buddhas protect. As for the first text, first it briefly cites the sūtra to explain; next, from "Now taking" downward, "sifting the sūtra with the ten subtleties," and so forth, tentatively brings forward five of the ten trace subtleties. The character *shou* (捒) has the fanqie pronunciation *se* and *yu*, meaning to trim and adorn. Having cited that sūtra, one adorns it with these to make it the present subtlety; because those *Good Precepts* merely proceed from the causes and results of one's own practice, they lack the remaining five. "Dharma" is the greatness of the objective realm. Generically it is the teaching-dharma; specifically it refers to the *vaipulya* among the twelve divisions, which is the principle of the Correct and Equal. "Mind" and "understanding" are wisdom. "Purity" and "adornment" are practice. Purity should possess the seven [purities], which are the practice from beginning to end. "Time" is the stage, and also the stage from beginning to end. "Endowment" is the subtlety of the three dharmas. Because of cause there is result; how could the capable lack an object? Therefore merely having the first five necessarily includes the latter five, how much more so when cause and effect are tentatively identical in name yet still different in meaning and principle, and combining with exclusive opening and so forth can be known upon reflection (and so on). How much more so when the three asamkhyeyas have meaning that pertains to the Tripiṭaka, and the calculations have great and small, which makes it so.