法華文句記 4.15

4.15

If one takes the four propositions to generally pervade the various teachings, ponder it and speak of it. Third, concluding to form the three kinds of explanations of the chapter: these are the three—the dharma-function and so forth—in the initial text; hence, taking these three, each is passed through the five flavors to conclude the chapter's name. Thus one knows that the preceding explanation was spoken briefly based on the corresponding section confronting the teachings. Therefore, when our school reveals the wondrous, it must preserve the five flavors to complete the wondrous. Thus each single explanation pervades the five periods, causing the dharma-function and the gate to arrive at the Lotus, and opening them all to form the dharma-function of identical essence, the gate of the great cart; the preceding two both form the third meaning. First, regarding the dharma-function, there are again three parts: first, directly clarifying the five periods; next, below "the Tathāgata," clarifying the intent of the five periods; third, below "therefore explaining," concluding to form the explanation of the chapter's name. First, directly clarifying has again two parts: first, clarifying the intent of appearing in the world to display the provisional; next, directly clarifying the five periods. The first text has again two parts: first, clarifying the original intent of entering the real—what was attained at the place of the Way is the real, and because it was attained through cultivating the Path, it is the provisional. Therefore, citing the Mahāyānasaṃgraha, both texts are attested, which is principle and valid cognition. Next, below "although the Buddha," clarifying the intent of displaying the provisional: it is to receive the lesser and for those of dull faculties. "Zhěn" (traces) means the tracks of a moving cart; being the beginning of initial movement, it says "fā" (depart). Next, in the five periods, the words "setting aside this matter" mean that "setting aside" is speaking solely [of the perfect]. Therefore, coming to the Avataṃsaka, it additionally speaks of the distinct [teaching]. Although the treatise master in that section belongs to the perfect teaching, according to the intent of the five periods, he uses the distinct to assist the perfect; the lower two are also like this. This concerns the three kinds of dharma-function in the preceding four periods not being able to reach the real, and hence merely forming the first meaning in explaining the chapter. If one reaches the Lotus, even if termed "dharma-function," it also forms the secret and wondrous dharma-function; that is, it can be used to explain the chapter of the present sūtra. Then the name "outside the square," which formerly pervaded the four, now no longer has the three.