法華玄義釋籤 17.26

17.26

正釋中十。初明正境中五：初略立，次「若謂」下簡邪濫，三「故大論」下正出正境之相，四「如阿毘曇」下指論，五「是名」下結顯正辨異。初如文。次文二：先明邪，次明濫。初又二：先列邪境，次總非。初又二：初邪因，次無因。次明濫中二：初略斥，次「何者」下釋濫意。又二：先正釋，次斥結。次明發心中三：初重明境，次「欲休」下明能發心，三「其心」下簡邪。此中所以不辨菩薩心而獨語二乘心者，以二乘偏於一門，從門義便故耳，非無菩薩；但菩薩四門遍學，觀同二乘，復未斷惑，故不論之。一門既爾，餘門準知。

In the direct explanation, there are ten [contemplations]. First, in clarifying the correct object, there are five parts: first, briefly establishing it; next, from "if one claims" downward, eliminating the erroneous and the confounded; third, from "therefore the Da zhidu lun" downward, directly bringing out the characteristics of the correct object; fourth, from "as the Abhidharma" downward, pointing to the treatise; fifth, from "this is called" downward, concluding and revealing the correct and distinguishing differences. The first is as in the text. The next text has two parts: first, clarifying the erroneous; next, clarifying the confounded. The first also has two parts: first, listing erroneous objects; next, general repudiation. The first also has two parts: first, erroneous causes; next, causelessness. Next, in clarifying the confounded, there are two parts: first, briefly rebuking it; next, from "why so" downward, explaining the intent of confounding. This also has two parts: first, directly explaining; next, rebuking and concluding. Next, in clarifying the arousal of the mind, there are three parts: first, re-clarifying the object; next, from "wishing to rest" downward, clarifying what can arouse the mind; third, from "his mind" downward, eliminating the erroneous. Here, the reason why the mind of a bodhisattva is not differentiated and only the mind of the two vehicles is spoken of is that the two vehicles are biased toward one door, and it is expedient from the meaning of the door; it is not that there are no bodhisattvas. But because bodhisattvas study the four doors thoroughly, their contemplation is identical to that of the two vehicles, and furthermore they have not yet severed afflictions, it is not discussed. Since this is so for one door, the other doors are to be understood by analogy.