妙法蓮華經玄義 9.168

9.168

迹又為二：先、別束。次、通束。別者，開三顯一、住三用一、會三歸一，此三條屬為人悉檀。何者？本習此三，今還約三修一，不改途易轍，秖深觀此三，一理自顯。三中有一，不須取捨，故開三顯一，屬為人悉檀。住三用一亦如是，秖就此三而修一道，如富樓那，但住聲聞而自饒益，亦能饒益同梵行者，即是不改三法能生一解，皆屬為人悉檀也。破三、廢三、覆三，此三屬對治。其封三疑一，斥破其情，廢於權教，密覆權法，令執病心，除入一實道，安住實智中也。住三顯一、住一用三，兩種屬世界悉檀。何者？世界以樂欲為本，若眾生欲得三乘之道，不欲聞一實之化，故佛自住一，同彼說三。又三乘緣異，如世界隔別，故名世界悉檀也。住三顯一，亦是世界。何者？佛隨人法，住於方便，調熟顯一，故屬世界悉檀也。住一顯一、住非三非一顯一，此屬第一義悉檀也。

The traces are also divided into two: first, specific subsumption; next, general subsumption. As for the specific: opening the three and revealing the One, abiding in the three and employing the One, and integrating the three to return to the One—these three items belong to the individual siddhānta. Why? Originally they practiced these three; now, still based on the three, they cultivate the One without changing their course or altering their tracks; merely by deeply contemplating these three, the principle of the One naturally reveals itself. The One exists within the three, with no need for taking or discarding; therefore, opening the three and revealing the One belongs to the individual siddhānta. Abiding in the three and employing the One is also like this: simply based on these three one cultivates the single path, just as Pūrṇa merely abided as a śrāvaka to benefit himself and was also able to benefit his fellow practitioners of pure conduct; that is, without changing the three dharmas, one is able to produce the understanding of the One; these all belong to the individual siddhānta. Refuting the three, abolishing the three, and concealing the three—these three belong to the therapeutic [siddhānta]. For those who are attached to the three and doubt the One, [the Buddha] rebukes and shatters their attachments, abolishes the provisional teaching, and secretly conceals the provisional dharma, causing their minds burdened by the illness of attachment to be eliminated and to enter the one real path, resting peacefully in real wisdom. Abiding in the three and revealing the One, and abiding in the One and employing the three—these two belong to the mundane siddhānta. Why? The mundane takes inclinations and desires as fundamental. If sentient beings desire to attain the path of the tri-yāna and do not wish to hear the teaching of the one reality, the Buddha himself abides in the One while expounding the three in conformity with them. Furthermore, because the conditions of the tri-yāna differ like separated realms, it is called the mundane siddhānta. Abiding in the three and revealing the One is also mundane. Why? The Buddha, in accordance with persons and dharmas, abides in skillful means, seasoning and maturing them to reveal the One; therefore it belongs to the mundane siddhānta. Abiding in the One and revealing the One, and abiding in neither three nor One to reveal the One—these belong to the paramārtha siddhānta.