法華玄義釋籤 17.47

17.47

釋中二：先總明釋意，為令識於別圓八門二四不同故也；次正釋。於中又三：初正釋十門，次約五味分別，三「今經」下辨今經文十相及四門相不同。初文又二：先正釋十門，次「今以」下結示。初文自為十釋。初門中三：初正約融不融以辨兩教，次「復次」下更寄破會辨融不融，三「復次經文前後」下明融不融。初文二：先舉別教，次明圓教。初別教中二：初明執門生過，次從「然別門」下釋疑。初文二：初明彼論生過，次「今時」下明此方學者生過。初文又二：初明執門，次「四門」下明生過。又二：初明過體不同，次「周璞」下舉譬。初又二：初正明過相，由不得意豈關法體；次「前三藏」下簡，前云「殆濫冥初生覺」者，如《止觀》第七記。「殆」者危也，亦幾也，巨希反。上人均下名「濫」，下人行上名「僣」。

The explanation has two parts: first, it generally explains the intention of the explanation, which is to make known the difference between the two sets of four in the eight gates of the Separate and Perfect teachings; second, the proper explanation. Within this, there are also three parts: first, the proper explanation of the ten gates; second, differentiating them according to the five flavors; third, from 'The present sūtra' downward, distinguishing the ten characteristics and four gates of the present sūtra text as different. The first part also has two subdivisions: first, the proper explanation of the ten gates; second, from 'Now by means of' downward, concluding and indicating. The first part itself comprises ten explanations. Within the first gate, there are three parts: first, properly distinguishing the two teachings according to fusion and non-fusion; second, from 'Furthermore' downward, further drawing upon refuting and uniting to distinguish fusion and non-fusion; third, from 'Furthermore, the sequence of the sūtra text' downward, explaining fusion and non-fusion. The first part has two subdivisions: first, raising the Separate Teaching; second, explaining the Perfect Teaching. In the first part on the Separate Teaching, there are two subdivisions: first, explaining how grasping at the gates gives rise to faults; second, from 'However, the Separate gate' downward, resolving doubts. The first part has two subdivisions: first, explaining that those treatises gave rise to faults; second, from 'Nowadays' downward, explaining that scholars of this land gave rise to faults. The first part also has two subdivisions: first, explaining the grasping at the gate; second, from 'The four gates' downward, explaining the arising of faults. This also has two subdivisions: first, explaining that the substances of the faults differ; second, from 'The jade of Zhou' downward, adducing a metaphor. The first part also has two: first, properly explaining the characteristics of the faults, which arise from not grasping the intention and how could they concern the essence of the dharma; second, from 'The previous Tripiṭaka' downward, screening it out. That which was earlier referred to as 'nearly conflated with the generation of consciousness from the primal darkness' is as recorded in the seventh fascicle of the Zhiguan. Dai (殆) means danger, and also nearly; its fanqie is ju-xi. A superior person equating with an inferior is called 'conflation' (lan); an inferior person acting as a superior is called 'usurpation' (qian).