法華玄義釋籤 17.53

17.53

三約經文中二：先明別，次明圓，若識此意，不以融不融言能顯圓別，復須更約經文前後寄行位判方能顯之。但地向相對明融不融，此定屬別；若住信相對，此定屬圓。由經中赴機便宜說位不定，前後但約位判自了別圓，此一門意不專在於此，遍下諸門。下文但言「或前或後」，皆是此第三門意；但言「遍不遍」等，即第二門意。下去闕此第二門，二三兩門俱有圓別二意，準初融不融門，可知。下去準知。皆別門云「說」、圓門云「證」，或時略證但注「云云」。即不即法中從「復次」去亦有三意：初即不即，次遍不遍，三約經文前後。約五住文猶屬第二，最後復次方屬後意。初門中二：先別、次圓。初別中四門不即、三諦不即，或一即二即或三即而復不融，三法相即乃名為遍；於一念中圓破五住名之為遍，次第破者名為不遍。佛智非佛智分文同前，次第不次第中分文亦同，但第三意初闕「復次」字耳。

Third, in terms of the sūtra texts, there are two parts: first explaining the Separate, then explaining the Perfect. If one grasps this intention, one does not rely solely on the words 'fused' or 'not fused' to reveal the Perfect and Separate, but must further distinguish them by drawing upon the stages of practice before and after in the sūtra texts so that they can be revealed. If fusion and non-fusion are explained in contrast between the bhūmis and the [stages of] dedication, this definitely belongs to the Separate; if contrasted between the abidings and faiths, this definitely belongs to the Perfect. Because the sūtras vary in expounding stages according to audience and expediency, merely distinguishing by stages before and after naturally clarifies the Separate and the Perfect. The meaning of this single gate does not reside exclusively here, but extends through all the gates below. In the texts below, whenever it says 'either before or after,' these are all the meaning of this third gate; whenever it says 'pervasive or non-pervasive,' and so forth, it is the meaning of the second gate. Below, this second gate is omitted; both the second and third gates possess both the Separate and Perfect senses, which can be understood on the model of the initial gate of fusion and non-fusion. From here down, understand by analogy. In all cases, the Separate gate says 'expounded' and the Perfect gate says 'realized,' or at times briefly presents the realization and merely notes 'and so forth.' In the dharma of identity and non-identity, from 'Furthermore' onward there are also three meanings: first, identity and non-identity; second, pervasive and non-pervasive; third, in terms of the sūtra texts before and after. The passage on the five entrenchments still belongs to the second; the final 'Furthermore' only then belongs to the subsequent meaning. Within the first gate there are two parts: first the Separate, then the Perfect. In the first, the Separate, the four gates are not identical, and the three truths are not identical; either one is identical, two are identical, or three are identical yet still not fused. The mutual identity of the three dharmas is precisely called 'pervasive'; perfectly destroying the five entrenchments in a single thought-moment is called 'pervasive,' whereas destroying them gradually is called 'non-pervasive.' In 'Buddha-wisdom and non-Buddha-wisdom,' the textual division is the same as above; in 'gradual and non-gradual,' the textual division is likewise the same, except that the beginning of the third meaning lacks the word 'Furthermore.'