法華文句記 4.16

4.16

Next, regarding the gate, there are four parts: first, also directly establishing the five periods; next, below "from beginning to end," clarifying the intent of the five periods; third, below "explaining the chapter, it says," concluding to form the explanation of the chapter; fourth, below "the previous one," distinguishing the difference from the preceding section. The first text also first clarifies the intent of appearing in the world to display the provisional, and next directly clarifies the five periods. The first text clarifies one's own realization: viewed from the perspective of teaching, it is provisional and real, hence it says "one's own realization is also ineffable." Next, within the milk teaching, not saying "additionally distinct" but directly saying "distinct" is in accordance with the meaning of the gate. Therefore, the preceding explanation of the dharma-function pervaded four, but now it resides only in three. Thus now, explaining the gate with respect to the five flavors, all follow that which can provide access; therefore milk has one, curd has one, raw curd has three, cooked curd has two, and ghee sets it aside. Fourth, distinguishing the difference: although, like the preceding dharma-function, it also clarifies the five periods, this clarifies that which can provide access reaching that which is accessed, and hence can be distinguished. As for "the previous turn," etc.: first, regarding method, it clarified that the Tathāgata can know and can employ skillful means—dharma is being able to know, and function is being able to employ; sentient beings do not know that these are the Buddha's skillful means, but now they are all opened to cause sentient beings to know. This turn clarifies causing sentient beings to comply with and accord with skillful means, meaning complying with the real via the gate. Yet they also do not know that skillful means are themselves the real that is complied with; now this is also opened. Furthermore, both preceding chapters have the two intents of capacity and response; however, the former is mostly spoken from the perspective of response, hence tentatively saying "the Tathāgata," while the latter is mostly spoken from the perspective of capacity, hence saying "practitioner." Therefore, words of diligent praise are all derived from the Buddha.