法華玄義釋籤 17.45

17.45

次明圓教入門觀者，文自二，初文簡中二：先敘簡意，次正簡。初文又二：初明簡意，次「上兩門」下簡上藏通門理全別不須對簡，別門理同故須簡却。初文又二：初通對三門以顯圓妙，次引文證圓。初言「示人無諍」者，如《止觀》第六記。故般若中以通教等能通之門為無諍法，今以義推通教即是界內無諍，圓門即是內外無諍，故云「三藏滅於實色」。別教次第滅於法性之色，法性之色實不可滅，初緣法性先滅分段，次滅變易入地方乃見於法性，故今義云「次第滅於法性色」耳。總而言之，前三未融通名為諍，至圓方名無諍法也。

Next, regarding the explanation of the contemplation for entering the gate in the Perfect Teaching, the text itself has two parts. The first part, the screening, has two subdivisions: first, it relates the intention behind the screening; second, it presents the proper screening. The first subdivision also has two parts: first, it explains the intention of the screening; second, from 'The upper two gates' downward, it screens out the gates of the Tripiṭaka and Shared teachings above, whose principles are entirely distinct and need not be comparatively screened, whereas the Separate gate shares the same principle and thus must be screened out. The first part also has two subdivisions: first, it generally contrasts [the Perfect] with the three gates to reveal the perfection and subtlety [of the Perfect]; second, it cites texts to prove the Perfect. First, as for the words 'showing people non-contentiousness,' this is as recorded in the sixth fascicle of the Zhiguan. Thus, in the Prajñā [sūtras], gates that can provide passage, such as the Shared Teaching, are considered dharmas of non-contentiousness. Now, inferring by principle, the Shared Teaching is non-contentiousness within the realms, while the Perfect gate is non-contentiousness both within and without. Hence it is said: 'The Tripiṭaka extinguishes actual form.' The Separate Teaching gradually extinguishes the form of the dharma-nature. The form of the dharma-nature is in truth inextinguishable: initially attending to the dharma-nature, it first extinguishes fragmented [birth and death], and next extinguishes change [birth and death]; only upon entering the bhūmis does it perceive the dharma-nature. Hence the present interpretation says: 'gradually extinguishing the form of the dharma nature.' To sum up: the preceding three are not yet fused and pervasive, hence called 'contentious'; only upon reaching the Perfect is it called the dharma of non-contentiousness.