法華玄義釋籤 10.16

10.16

支佛「集諦為初門」者，三乘之人通緣四諦，但有總別之異，以隨義便故初門不同，順四諦義故苦諦為初門，順十二緣義故集諦為初門，順六度義故道諦為初門，並三藏義也。通教三乘以界內滅諦為初門，別教菩薩以界外道諦為初門，圓教菩薩以界外滅諦為初門。三藏六度緣起及衍人斥小，具如《止觀》第三記。於三藏菩薩為二：初立門，次明位為三：初三祇位，次百劫位，三佛果位。於中分凡聖位，如文，具如《止觀》記。

As for the pratyekabuddha having "the truth of accumulation as the initial gate," persons of the three vehicles comprehensively focus on the four truths, but there are differences between general and specific; because of following the convenience of the meaning, the initial gates are different: conforming to the meaning of the four truths, the truth of suffering is the initial gate; conforming to the meaning of the twelve links of conditionality, the truth of accumulation is the initial gate; conforming to the meaning of the six perfections, the truth of the path is the initial gate; these are all the meanings of the Tripiṭaka [Teaching]. The three vehicles of the Shared Teaching take the truth of cessation within the realms as the initial gate; the bodhisattvas of the Separate Teaching take the truth of the path outside the realms as the initial gate; and the bodhisattvas of the Perfect Teaching take the truth of cessation outside the realms as the initial gate. The causal origination of the six perfections of the Tripiṭaka and the Mahāyāna practitioners' reprimand of the Hīnayāna are fully recorded in the third [fascicle] of the Zhiguan. For the bodhisattva of the Tripiṭaka Teaching, there are two [parts]: first, establishing the gate; next, explaining the stages, which has three [parts]: first, the stage of the three asaṃkhyeyas; second, the stage of the hundred kalpas; and third, the stage of the Buddha fruition. Dividing the ordinary and holy stages therein is as in the text, fully recorded in the Zhiguan.