法華玄義釋籤 18.3

18.3

次釋疑中，先問，次答。中三：先通明其意，次「何者」下歷教解釋，三「今拓」下明用門之意，一一教中皆作三對四一不同及判門意，所言三者即教行理通別之相，具如第二卷初當分通別即其義也。皆以四故名別，一故名通。今以此之通別判於狹小，若藏別兩教教行理三皆悉是狹，若通圓兩教教行不狹而教行取理不當，故名理為狹，是則四教皆以教主及所詮理名之為一，以所被機及能詮教名之為四。是故經言「一門」者，一是四家之門，故云「一門」。言「依經文」者，依今經即是以圓教行取理難當。三明用門意中言「開拓」等者，今開圓經一句而作四解遍一代教，故云「處處」，則識前之三教教行理三狹小復麁，後之一教教行理三狹小俱妙。作此釋者，意云四門是教、十觀是行，皆通至極，恐人不了狹小之言謂一向麁，故須此簡。若約五味，意亦可知。

Next, in resolving doubts, there is first a question and next an answer. In [the answer] there are three [parts]: first, generally clarifying the intention; next, from "As to which..." onward, explaining sequentially according to the teachings; third, from "Now to open up..." onward, clarifying the intention of applying the doors. In each teaching there are three pairs, the difference between the four and the one, and the intention behind judging the doors. The "three" mentioned are the shared and distinct aspects of teaching, practice, and principle, fully as in the beginning of the second fascicle, where the shared and distinct according to their own capacity is precisely this meaning. In all cases, because of the four, it is called "distinct"; because of the one, it is called "shared." Now, using this shared and distinct to judge what is narrow and restricted: in both the Tripiṭaka and Separate Teachings, all three—teaching, practice, and principle—are narrow; in both the Shared and Perfect Teachings, teaching and practice are not narrow, yet the teaching and practice fail to grasp the principle properly, so the principle is called narrow. Thus, in all four teachings, the teacher of the doctrine and the principle expressed are called the "one," while the capacities addressed and the teaching expressing it are called the "four." Therefore, when the sūtra speaks of "one door," the one is the door of the four traditions, hence it is called "one door." The statement "relying on the text of the sūtra" means that relying on the present sūtra, it is difficult to grasp the principle properly through the practice of the Perfect Teaching. In the third part, clarifying the intention of applying the doors, the statement "open up and expand," etc., means that now one phrase of the Perfect Sūtra is opened to produce four interpretations pervading the teaching of the Buddha's entire lifetime; hence it says "everywhere." Then one recognizes that in the preceding three teachings, all three—teaching, practice, and principle—are narrow and moreover coarse, while in the latter single teaching, all three—teaching, practice, and principle—are narrow yet all subtle. In offering this explanation, the intention is that the four doors are the teaching and the ten contemplations are the practice, all of which reach the ultimate. Fearing that people would not understand the term "narrow and restricted" and would consider them entirely coarse, this distinction was necessary. If viewed according to the five flavors, the meaning can also be understood.