法華玄義釋籤 17.21

17.21

次釋中二：列、釋。初明門相中乃至歷四教，教教之中皆初先明用門之意及引教證，是故不同《止觀》中文，《止觀》但為令知諸教四門皆破見思，此為並堪入於實相。於中為二：初總釋，次歷教別釋。初文五：初釋門名，謂能通也。次「大論」下總示四相，三「又云」下明功能，四「又云般若波羅蜜」下明門中得失，五「若以」下辨教行不同。初二如文。三功能中二：初明能攝根性功能，次「又云」下有能通至實相功能。既云入般若門，般若即是所入之理，理謂實相般若，亦得是種智般若。四得失者，此並通論四教四門悉有得失故也。五教行者，行秖是觀，於中又二：初通立教行二門，次「藉教」下明根性悟入不同。又五：初明一向根性，次「若聞」下明迴轉根性，三「聞教」下相資根性，四「教觀合」下明門數，五「經云」下明門意。

Next, within the explanation, there are two parts: listing and explaining. First, regarding the aspects of the doors, traversing down through the four teachings, within each teaching it first explains the purpose of employing the doors and cites scriptural evidence; therefore it is unlike the text in *Zhiguan*. *Zhiguan* is only intended to let one know that the four doors of the various teachings all destroy delusions of view and thought, whereas here they are all capable of entering the true aspect. Within this, there are two parts: first, a general explanation; second, separate explanations traversing the teachings. In the first text there are five: first, explaining the name “door,” meaning capable of passing through; second, from “The Great Treatise” onward, generally demonstrating the four aspects; third, from “It also says” onward, explaining the functions; fourth, from “It also says prajñāpāramitā” onward, explaining the gain and loss within the doors; fifth, from “If by means of” onward, distinguishing the differences between teaching and practice. The first two are as in the text. Within the third part, functions, there are two: first, explaining the function of gathering capacities; second, from “It also says” onward, the function of leading through to the true aspect. Since it says entering the door of prajñā, prajñā is the principle that is entered; “principle” refers to true-aspect prajñā, and can also be all-knowledge prajñā. As for the fourth, gain and loss, this is because comprehensively speaking, all four doors of the four teachings have gain and loss. As for the fifth, teaching and practice, practice is simply contemplation; within this, there are also two parts: first, generally establishing the two doors of teaching and practice; second, from “relying on teaching” onward, explaining differences in the awakening and entry of capacities. This also has five parts: first, explaining one-sided capacities; second, from “If upon hearing” onward, explaining turning capacities; third, from “Hearing the teaching” onward, mutually assisting capacities; fourth, from “teaching and contemplation combined” onward, explaining the number of doors; fifth, from “The sūtra says” onward, explaining the intention of the doors.