法華文句記 5.9

5.9

The six [subtleties] of principle, wisdom, and so forth are already in sequence in the sūtra; however, although the latter four passages appear out of order, they are not without profound significance. Why is this? If there is stimulus and response, there are retinue; the retinue attain awakening and penetrate, and by penetrating they are stimulated; seeing penetration and obtaining benefit truly arises from expounding the Dharma. Relying on the sequence in the Profound Meaning is certainly one approach, but the six cannot be bypassed, as the sūtra text makes clear. First, saying "not that which can be thought" and so on correlates with the unity of principle, because it is that which is contemplated. "Only buddhas..." and so on correlates with the unity of wisdom, because it is that which can know. Since the text beginning with "only by..." fully possesses the three meanings, in principle one must distinguish them; although the text fully possesses the three, the intent of the words resides in the one great matter. "Matter" is cause and effect, hence it says "convenient to the meaning," making it the unity of practice. Furthermore, only when wisdom can illuminate the realm does it thoroughly comprehend the greatness of the realm; hence greatness is named wisdom. Taking matter as practice has two meanings, because both self-cultivation and transforming others are called matter; now, transforming others is the great matter of the Buddha's appearing in the world. One should know that the initial distinctive explanation uses the previous meaning of analyzing individual characters, while the subsequent following of what is convenient to the meaning uses the previous general explanation. Although there were previously two explanations, the general explanation is easy to see; hence it is used now.