法華文句記 6.18

6.18

The final four and a half verses of self-narration merely list three names, within which one should divide: the initial one verse is self-narration; the next two and a half verses are rejoicing; third, the one verse is dedication of merit; one should detail their meanings against the text. That among the five repentances there are no other three is because having already participated in the prophecy, there are no sins to repent; having already obtained a partial prophecy, there is no solicitation; and having already attained a destination, making vows is omitted. If viewed toward the ultimate fruit, only repentance is excluded and the other four are not absent. The five repentances are fully as recorded in the seventh [fascicle] of the Mohe zhiguan. Regarding "like Śāriputra," etc.: that among the preceding four texts it only narrates three sections is because the Dharma had previously been heard together and requires no reiteration; merely seeing Śāriputra's understanding and so forth, three things, we who now hear together should likewise attain together. All being provisional: only because real practice was not yet mature, provisional practice arose together; thus for over forty years the true was not revealed; once the wondrous principle of the five buddhas was heard, all became clear, immediately breaking ignorance and promptly qualifying for the prophecy. Once the real illness was cured, the provisional sickness also recovered; how could the teaching's work over a whole lifetime rely entirely on real practice? Below "not yet cured" where it says "and so on," one should elaborate on the manifestation of illness and recovery in the various lands.