法華玄義釋籤 1.115

1.115

「然諸」下簡，中二：先郤，次取。郤中二：先迹，次本。迹中先誡令通識，若無通識安能別知？「尚不」下況也。「餘因果」下正却三教因果。何故却之？各不能攝一切法，故藏通兩教以或同或異，故當教三人因果尚別，況能各攝一切法耶？初三藏中諦緣度殊故因大異，俱斷見思三乘微異故果小同。次通教中俱學般若故因大同，同坐解脫習盡不等故果小異。次別教中在因說理不在二邊，名為逈出。復說果理諸位差別，故云不融。「因不」下重釋所以。以逈出因不攝地前眾善，登地諸位互不相收，乃至果地萬德互不相關。「則非」下正明却意。以非迹中自行之因，又非寂場證得之果，是故不名迹門因果。

From "However, various" onward, it sets them apart, in two parts: first, rejecting; next, adopting. In rejecting, there are two: first, the traces; next, the origin. In the traces, it first admonishes that one should have a comprehensive understanding; if one lacks comprehensive understanding, how can one have specific knowledge? From "Not even" onward is a comparison a fortiori. From "Other causes and effects" onward, it directly rejects the causes and effects of the three teachings. Why are they rejected? Because each cannot embrace all dharmas. The causes and effects of the three persons within their respective teachings are still distinct, owing to the fact that in both the Tripiṭaka and Shared teachings they are either identical or different; how much less can they each embrace all dharmas? First, in the Tripiṭaka [Teaching], because the truths, conditions, and perfections differ, their causes are vastly different; because all cut off [the delusions of] view and thought, with the three vehicles differing only slightly, their fruits are marginally identical. Next, in the Shared Teaching, because all study prajñā, their causes are largely identical; because they sit together in liberation while the exhaustion of traces is unequal, their fruits are marginally different. Next, in the Separate Teaching, when in the cause, expounding the principle does not lie in the two extremes, which is called "far transcending". Further, it explains that the principles of the fruits have distinctions across the various stages, and hence they are said to be un-fused. From "Because the causes do not" onward, it explains the reason again. Because the far-transcending cause does not embrace the various goods prior to the bhūmis, the various stages upon ascending the bhūmis do not subsume one another, and up to the stage of fruition the myriad virtues do not pertain to one another. From "Then they are not" onward, it directly clarifies the intent of rejecting. Because they are not the cause of one's own practice in the traces, nor the fruit attained in the place of enlightenment, they are therefore not called the causes and effects of the trace gate.