法華文句記 4.18

4.18

Sixth, clarifying the discrimination of illuminating the truths has again two parts: first, clarifying the reason for its coming; next, below "if general," directly clarifying the illumination of the truths. As for the intent of the first text: since the preceding "oneself and others," etc., both spoke of the provisional and real, they took their names merely from wisdom; now, in order to distinguish that which is illuminated, it clarifies it again. The preceding clarification of employing wisdom was not without illuminating the object; wishing to make it easy to understand, it clarifies anew that which is illuminated. Next, directly clarifying is threefold: first, the general explanation, where the names are general while the teachings are distinct. If one bundles the four into two: within each single teaching, the four are taken as two, just as the provisional and real within oneself are bundled into one real, and the provisional and real within others are bundled into one provisional; hence they merely form two. Next, below "if by corresponding section," the specific explanation: the dharmas are distinct and the teachings are distinct, which can be known by following the preceding. In this, following the preceding text of the specific conclusion, one should merely take the four—phenomenon, principle, etc.—as one's own realization; now saying "siddhānta" is feared to be a textual error, because siddhāntas belong to the subsequent oneself and others. Next, below "furthermore, the Tripiṭaka," it immediately bundles the four in summary, clarifying that the former had distinct teachings with both summary and distinct dharmas, while the present has summary teachings with distinct dharmas. This has again three tiers: in the first, taking the Tripiṭaka as others; next, taking the two teachings as others; third, taking the three teachings as others; and ultimately taking the perfect as oneself. Because others are unfixed, oneself and others follow suit, also advancing and retreating unfixedly. In the first tier, taking the common and distinct as oneself and others is still oneself and others of specific characteristics, because others is solely the Tripiṭaka. In the next tier, since it takes the common and Tripiṭaka as others, it merely takes the distinct as oneself and others. In the third tier, since it takes all three as others, oneself and others no longer have separate essences; one can only take the three to confront the perfect, hence it says "bundling the three teachings," etc. However, in the first tier, that both the common and distinct teachings face both ways is because the common possesses the uncommon and hence is identical with the distinct, while the distinct is based on the common meaning and hence is identical with the Tripiṭaka; the distinct follows the path of teaching and hence is others, yet possesses the path of realization and hence is identical with oneself. As for "regarding the various sūtras":