法華玄義釋籤 17.23

17.23

次別釋中四：先釋，次結，三「若三乘」下明根性不同，四「故青目」下引證。初文自四。初有門者為二：初正釋，次「如鏡像」下結門。初中略舉三諦，略無道諦，故云「乃至」也。初業是集，若果是苦，涅槃是滅，知法幻是道，法還屬於因果二義。次空門中二：先釋，次「如鏡」下結門。大意如前，此中文略。三四二門，例前可見。別教門中為五：初總依教建立，次「所言」下釋名立相辨異，三「此意」下別依教立門，四判功能，五判圓別。初文又二：初依《中論》第三句，次「而辨」下明亦用《大論》一切實等四句，故初文所引今且從別通於四教。言「七別」者，準四教本，應有八別，謂教、理、智、斷、行、位、因、果，今不取教者，謂一教之下有此七故，故不論教。別依教立門中二：初總明門相，次別釋。初明當教四門多依《大經》。別釋中四：初從「文云」下有門中言「乳中酪性」者，《大經》出處非一，今應約乳略出相狀，從緣故有，無性故無，兩存即第三，雙非即第四，細對佛性由緣脩顯以合乳譬，對於四門其意則顯。石中有金，具如《止觀》第六記。《佛藏》十喻為有，力士額珠如《止觀》第三記。此別四門亦約略示相不暇委悉，若委論者，應如三藏有門中，具明諦相引證及得益之人功能辨異等。次圓教四門指在第九卷論之。

Next, in the specific explanation there are four parts: first, the explanation; next, the conclusion; third, from "if the three vehicles" downward, clarifying the differences in spiritual capacities; fourth, from "therefore Qingmu" downward, adducing proof. The first text itself has four sections. As for the first, the door of existence, it has two parts: first, the direct explanation; next, from "like an image in a mirror" downward, concluding the door. In the first part, three truths are briefly raised, and the truth of the path is omitted; hence it says "and so forth." The first, karma, is origination; the painful fruit is suffering; nirvāṇa is cessation; and knowing phenomena to be illusory is the path. Phenomena still pertain to the two meanings of cause and effect. Next, in the door of emptiness there are two parts: first, the explanation; next, from "like a mirror" downward, concluding the door. The main idea is as before; here the text is brief. The third and fourth doors can be seen by analogy with what precedes. In the doors of the Separate Teaching, there are five parts: first, establishing them generally based on the teaching; next, from "what is meant" downward, explaining names, establishing characteristics, and distinguishing differences; third, from "this meaning" downward, specifically establishing the doors based on the teaching; fourth, evaluating their efficacy; fifth, distinguishing the perfect and the separate. The first text also has two parts: first, based on the third verse of the Mūlamadhyamakakārikā; next, from "yet distinguishing" downward, clarifying that it also employs the four verses of the Da zhidu lun on "all is real," and so forth. Therefore, what was quoted in the first text is here tentatively taken from the Separate [Teaching] to be generalized to the four teachings. As for the "seven distinctions," according to the basis of the four teachings, there should be eight distinctions: namely, teaching, principle, wisdom, elimination, practice, stages, cause, and fruit. Now, not adopting the "teaching" is because under a single teaching these seven are present; hence teaching is not discussed. In specifically establishing the doors based on the teaching, there are two parts: first, generally clarifying the characteristics of the doors; next, specifically explaining them. The first clarifies that the four doors of this teaching are mostly based on the Great Sūtra. In the specific explanation there are four parts: first, from "the text says" downward in the door of existence, where it speaks of "the nature of curd in milk," its occurrences in the Great Sūtra are more than one. Now, one should briefly bring out the characteristics with reference to milk: being due to conditions, it exists; having no independent nature, it is nonexistent; both coexisting is the third; double negation is the fourth. Minutely matching the buddha-nature's being made manifest through cultivation by conditions so as to fit the milk metaphor, its meaning with respect to the four doors will then become obvious. "Gold inside a rock" is fully explained as in the sixth fascicle of the Zhiguan notes. The ten similes of the Fo zang [jing] represent existence, and the wrestler's forehead jewel is as in the third fascicle of the Zhiguan notes. These four doors of the Separate Teaching also only briefly indicate their characteristics, not having leisure to be thorough. If treated thoroughly, one should, as in the door of existence of the Tripiṭaka Teaching, fully clarify the characteristics of the truths, adduce proofs, and discuss those who attain benefit, their efficacy, distinctions, and so forth. Next, the four doors of the Perfect Teaching are designated to be discussed in the ninth fascicle.