法華玄義釋籤 13.22

13.22

訶有漸頓，漸如旃延，頓如空生，應如涅槃二鳥雙遊不得相離，是故今說真無常義不離於常，故云「不生不滅是無常義」。又若委論者，若說生滅，唯得結歸無常義邊，若說不生不滅，則結歸不定，若結歸無常，即屬四枯，結歸於常，即屬四榮，結歸非常非無常，即屬非枯非榮，下之四句，準此可知。若以教判，枯屬藏通，榮屬別教，雙非屬圓，以衍門中不生不滅義通故也。故今教教皆云五門，意在於此。

Rebuke has both gradual and sudden: the gradual is like Kātyāyana, and the sudden is like Subhūti. It should be like the two birds in the Nirvāṇa Sūtra flying together, unable to be separated; therefore it now says that the true meaning of impermanence is not separate from the permanent, which is why it says 'unborn and unceasing is the meaning of impermanence.' Furthermore, if discussed in detail: if one speaks of arising and ceasing, it can only be resolved toward the side of the meaning of impermanence; if one speaks of non-arising and non-ceasing, then the resolution is indeterminate: if resolved into impermanence, it belongs to the four witherings; if resolved into permanence, it belongs to the four flourishings; if resolved into neither permanence nor impermanence, it belongs to neither withering nor flourishing. The four lines below can be understood following this. If classified by teaching, withering belongs to the Tripiṭaka and Shared teachings, flourishing belongs to the Separate Teaching, and double negation belongs to the Perfect Teaching, because in the Mahāyāna gate the meaning of non-arising and non-ceasing is shared. Therefore, every single teaching now speaks of the five gates; the intention lies in this.