法華玄義釋籤 18.2

18.2

三明判中自二：列章竟，次釋。初章中二：先分別能所麁妙，次問答釋疑。初文二：先略立能所，次以兩種四句分別，前教、次味。前四句者，列、釋。若以理為言則一麁一妙，詮理之教巧拙不同，故使通妙理之教別教仍麁。次四句者皆約味判，判彼部中能所麁妙，「不帶麁能所是乳」者，為成四句一往語耳。故此句中但云「無有真諦能所」故云也。仍有別教能通之麁，「自有帶麁所不帶麁能」者，且云般若本是融門，二乘寄此而入真諦，雖有但真所通之麁，而無詮真能通三藏，此亦約部大分為言，若隨二乘當分所見。非無能詮即空麁教，自有帶麁能等者，能通從於通教中來，故名為麁；所通即是別圓中道，故名為妙。「涅槃中諸門亦是」者，涅槃部中前之三教能通之門，名之為麁，並不住真及以教道俱入三德，故所通妙。

Third, in explaining doctrinal classification, there are two: the listing of chapters has concluded; next is the explanation. In the first chapter, there are two: first, distinguishing the coarse and subtle in the active [teaching] and objective [reality]; second, questions and answers resolving doubts. The first text has two: first, briefly establishing the active and objective; second, distinguishing them with two kinds of fourfold propositions, first for the teachings, next for the flavors. Regarding the first fourfold proposition, there are the listing and explanation. If spoken of in terms of principle, there is one coarse and one subtle; the teachings that express principle differ in skillfulness and clumsiness, so that among the teachings that lead to subtle principle, the Separate Teaching remains coarse. The next four propositions are all classified according to flavor, evaluating the coarse and subtle in the active and objective within that division. The phrase "not entailing coarse active or objective is milk" is merely stated provisionally to complete the fourfold proposition. Hence within this proposition it merely says "there is no active or objective of the true truth." There is still the coarseness of the Separate Teaching as the active means of access. Regarding "there is that which entails a coarse objective but does not entail a coarse active," provisionally speaking, the Perfection of Wisdom is fundamentally an interfused gate, and the two vehicles rely on this to enter the true truth; although there is the coarseness of the accessed realm of mere truth, there is no active Tripiṭaka [teaching] that expresses the truth. This is also stated broadly according to the division; if according to what the two vehicles see within their own capacity, it is not without the coarse teaching that can express identity with emptiness. Regarding "there is that which entails a coarse active," etc., the active means of access comes from the Shared Teaching, and hence is called coarse; the accessed realm is the Middle Way of the Separate and Perfect [teachings], and hence is called subtle. "The various gates in the Nirvāṇa [Sūtra] are also like this" means that in the Nirvāṇa division, the active gates of access of the preceding three teachings are called coarse; not abiding in the true truth, both they and the instructional path enter into the three virtues, and therefore the accessed realm is subtle.