法華玄義釋籤 14.28

14.28

二正釋中三：初約法，次約五味，三「故知」下結判。初文又二：初直就十妙中結，次「復次」下約施開相對以結。又三：初正結，次引他同，三例。次五味中，前四如文。第五味中分二：謂法華、涅槃。法華如文。涅槃中二：初與方等辨異，次正約涅槃中初約教中云「在果四俱實」者，四教俱得入實故也。「若約四悉十四權二實」者，別圓兩教第一義悉皆實故也。「歷四門」者，別圓兩教中各有十二權四實，并前兩教三十二權，故有五十六權八實。若更約因門，五十六權亦如前。此中重云「因」者，涅槃中人用前三教為入實門，兼因作名有五十六，與前數同名之為權。果門者，入實為果，四教四門悉皆入圓同成一實，無復有權，故云「但實」。仍其四門本因為名，故云「四實」。及別四實，入圓四實，同成一實，意亦同之。「約果四實十二權」者，前之三教入實同圓，故名為果。就圓四門十六悉檀中自分權實，四門有四第一義，名為四實；四門各有餘三悉檀，三四十二名為權悉，此實中權不復同前三教三悉，當知三教三悉即是權中之權，三教第一義悉即是權中之實，圓教第一義悉即是實中之實。

Second, in the correct explanation, there are three parts: first, in terms of teachings; next, in terms of the five flavors; third, from 'therefore we know' onward, the concluding evaluation. The first text again has two parts: first, directly concluding with respect to the ten subtleties; next, from 'furthermore' onward, concluding in terms of the opposition between deploying and opening. There are again three parts: first, the direct conclusion; next, citing others as agreement; third, drawing analogies. Next, in the five flavors, the first four are as in the text. In the fifth flavor, it divides into two: namely, the Lotus Sūtra and the Nirvāṇa Sūtra. The Lotus Sūtra is as in the text. In the Nirvāṇa Sūtra, there are two parts: first, distinguishing its difference from the Vaipulya; next, directly with respect to the Nirvāṇa Sūtra, where at first, in terms of teachings, it says 'in the fruit, all four are real', because all four teachings obtain entry into the real. 'If in terms of the four siddhāntas, there are fourteen provisional and two real': because the supreme-truth siddhāntas of both the Separate and the Perfect Teachings are real. 'Passing through the four gates': in both the Separate and the Perfect Teachings, each has twelve provisional and four real, which, combined with the thirty-two provisional of the former two teachings, yields fifty-six provisional and eight real. If furthermore considered in terms of the causal gates, the fifty-six provisional are also as before. Here, where 'cause' is stated again: people in the Nirvāṇa Sūtra use the previous three teachings as gates to enter the real; taking their names in conjunction with the cause, there are fifty-six, which, being the same number as before, are termed provisional. As for the fruitional gates: entering the real is the fruit; the four gates of the four teachings all enter the Perfect to unite in a single real, with no further provisional, hence it says 'only real'. Retaining the names of the original causes of the four gates, they are termed 'four reals'. As for the four reals of the Separate entering the four reals of the Perfect to unite in a single real, the meaning is also the same. Where it says 'in terms of the fruit, four real and twelve provisional': the previous three teachings entering the real unite with the Perfect, hence they are termed 'fruit'. Within the sixteen siddhāntas of the four gates of the Perfect, the provisional and the real are internally differentiated: the four gates have four supreme truths, termed the four reals; the four gates each have the remaining three siddhāntas, and three times four is twelve, termed provisional siddhāntas. This provisional within the real is no longer the same as the three siddhāntas of the previous three teachings. One should know that the three siddhāntas of the three teachings are precisely the provisional within the provisional; the supreme-truth siddhāntas of the three teachings are the real within the provisional; the supreme-truth siddhānta of the Perfect Teaching is the real within the real.