法華玄義釋籤 17.24

17.24

次示入門觀者，亦有一十六門入觀不同，文自為二：處論所通，觀論能入。初文又二：先釋，次料簡。初文二：初略立所通偏圓二理，次「何故」下以理問門。問中雖但舉一偏真為問意，則通於圓真，故後釋圓真，不復更問，但直列而已。次「三藏」下釋，先釋所通偏真八門，中二：先法，次譬。次「別教」下釋所通圓真亦有八門者，意亦同前。次料簡中先問意者，衍應通圓，門但應八，何故十二？答中有譬有合，如文。

Next, regarding showing the contemplations for entering the doors, there are also sixteen different doors for entering contemplation. The text itself is in two parts: locus discusses what is accessed, and contemplation discusses what can enter. The first text also has two parts: first, the explanation; next, the critical analysis. The first text has two parts: first, briefly establishing the two principles, biased and perfect, that are accessed; next, from "for what reason" downward, questioning the doors by means of the principle. In the question, although only the single biased truth is raised as the question, its intent extends to the perfect truth; hence, when later explaining the perfect truth, it is not questioned again, but merely directly listed. Next, from "the Tripiṭaka" downward is the explanation. First, explaining the eight doors of the biased truth that are accessed, in which there are two parts: first, the dharma; next, the metaphor. Next, from "the Separate Teaching" downward, explaining that the perfect truth that is accessed also has eight doors; the intent is also the same as before. Next, in the critical analysis, as for the meaning of the initial question: the Great Vehicle should access the perfect, and its doors should only be eight; for what reason are there twelve? In the answer, there are metaphors and their application, as in the text.