法華文句記 2.95

2.95

In [the section] "in terms of the teaching," one should clarify setting forth, opening, abandoning, and synthesizing, only then revealing what is manifested in the preface; yet saying "not the Tripiṭaka [teaching]" and so forth provisionally approaches it in terms of abandoning the provisional, hence repeatedly saying "not"—first abandoning and later opening is the natural course of principle. Therefore, progressing through the teachings to eliminate the three cannot yet be called "one"; once opened and revealed, there is nothing that is not the king of sūtras. Furthermore, having been opened, it is exclusively the perfect; hence it says "not." Thus, examining in advance that which is able to open does not discuss the Tripiṭaka and so forth; the meaning of the five flavors and four flavors is also like this. An explanation such as this still belongs to the trace gate. Below, where it says "in terms of origin and traces," manifesting the origin gate: this must reach the "Life Span Chapter," but it can also be prefigured here; thus we know this preface explicitly manifests the four [onenesses] of the traces and secretly manifests the four [onenesses] of the origin, because attainment in the remote past does not exceed these four; although remote and recent differ, the principle of the four onenesses is equal. As for "contemplation of mind may be understood, and so forth": because all manifest the one, the contemplation of principle is easily made clear; yet it must be briefly understood to demonstrate it as follows. One mind and the three truths is the oneness of principle; one mind and the three contemplations is the oneness of practice; one who performs this contemplation is the oneness of persons; that which can elucidate the sphere of contemplation is the oneness of teaching. Furthermore, constantly contemplating the three virtues, both the active and the passive are fourfold: dharmakāya is principle, prajñā is teaching, vimokṣa is practice; harmoniously combining the three dharmas to form the conventionally designated person is precisely the Tathāgata of contemplative practice. In terms of the stages of the six identities, stage by stage there are the four onenesses; in thought-moment after thought-moment, thought-moment by thought-moment there are the four onenesses; not a single color or scent is not the four onenesses; contemplative practice such as this is the true samādhi of the *Lotus*. The mutual generation of mind and sphere is the four onenesses of the contemplation of conditioned origination; not being identical to the three teachings is the four onenesses of the contemplation in terms of the teaching; having already been attained in the remote past is the four onenesses of the contemplation of the ground of origin. The above was merely to establish the four onenesses by refuting Guangzhai. The general explanation of the five chapters is concluded.