妙法蓮華經玄義 9.7

9.7

復次更約破會明融不融相。若破外道邪見，不破二乘邪曲，亦不破大乘方便。又會不圓者，如《淨名》中會凡夫反復，聲聞無也。會塵勞之儔為如來種，無為入正位，不能反復。生死惡人，煩惱惡法而皆被會；二乘善法，四果聖人而不被會。又般若中，明二乘所行，念處、道品，皆摩訶衍。貪欲、無明、見愛等，皆摩訶衍。善惡之法，悉皆被會。亦不會惡人及二乘人等，不辨其作佛，此即別門攝也。

Furthermore, interpenetrating and non-interpenetrating are clarified in terms of refutation and convergence. If one refutes the false views of non-Buddhists, but does not refute the false crookedness of the two vehicles, nor does one refute the expedients of the Mahāyāna; and furthermore, if convergence is not perfect—as in Vimalakīrti, where ordinary beings are converged as capable of turning back, while śrāvakas cannot; where the ranks of worldly defilements are converged as the seed of the Tathāgata, but those who enter the correct position of the unconditioned cannot turn back; where evil persons of birth and death and evil dharmas of afflictions are all converged, but the wholesome dharmas of the two vehicles and the noble persons of the four fruits are not converged; and again in the Prajñāpāramitā, where it clarifies that the applications of mindfulness and factors of the path practiced by the two vehicles are all the Mahāyāna, and that greed, ignorance, views, attachment, and so forth are all the Mahāyāna, so that wholesome and evil dharmas are all converged, yet evil persons and persons of the two vehicles are not converged, without discerning their attainment of buddhahood—this is subsumed under the distinctive gates.