法華玄義釋籤 15.4

15.4

次結攝中，言「若約已今論本迹者」去至「不思議」，是却明前來五重本迹，以攝十妙有本有迹，別約今經本門所明十麁十妙，方乃名本乃名本妙。又將六重望於十妙，有全有缺、有多有少，故重明之。於中為三：初正明相攝，次「最初」下簡示，三「若無」下總明相顯理融。初文乘便，六雙之中從後逆識，若識已今，即知餘五，故逆次釋也。所以六門明攝不同者，以六門中三因二果，已今復是今經二門，是故隨義所攝不同。

Next, in the summary and subsumption, from the statement "If one discusses origin and traces in terms of past and present…" up to "inconceivable," this clarifies in reverse the preceding fivefold origin and traces, using them to subsume the ten subtleties as having origin and traces; only when specifically applied to the ten coarsenesses and ten subtleties clarified in the origin gate of the present sūtra is it named the origin and named the original subtlety. Moreover, comparing the sixfolds to the ten subtleties, some are complete and some lacking, some more and some fewer, so they are clarified again. Within this, there are three parts: first, directly clarifying their mutual subsumption; second, from "The initial…" downward, distinguishing and showing them; third, from "Without…" downward, generally clarifying that as characteristics are displayed, the principle harmonizes. The first text takes the opportunity to understand in reverse from the back among the six pairs; if one understands past and present, one will know the remaining five, hence they are explained in reverse order. The reason why the six gates clarify subsumption differently is that among the six gates, three are cause and two are fruition, and past and present are again the two gates of the present sūtra; therefore they are subsumed differently according to meaning.