妙法蓮華經玄義 9.19

9.19

七、約果縱、果不縱者，若有為門，從門證果，三德縱橫：言法身本有，般若修成，解脫始滿。不但果德縱成，因亦局限。如地人云：初地具足檀波羅蜜，於餘非為不修，隨力隨分，檀滿初地，不通上地。餘法分有而不具足者，是義有餘，三門亦如是，是為別四門相。

Seventh, regarding the fruit being sequential versus the fruit not being sequential: If existence is taken as the gate and one realizes the fruit through this gate, the three virtues are sequential and distinct: saying that the dharma-kāya is inherently possessed, prajñā is accomplished through cultivation, and liberation is newly perfected. Not only are the virtues of the fruit sequentially accomplished, but the causes are also circumscribed. As the Dilun masters say: 'The first ground is replete with the dāna-pāramitā; regarding the others, it is not that they are uncultivated, but according to strength and share, dāna is fully perfected on the first ground and does not extend to the higher grounds. The other dharmas are possessed in share but not replete'—this meaning is incomplete, and the other three gates are also like this; these are the characteristics of the distinctive four gates.