法華玄義釋籤 18.37

18.37

二明同異中二：先問起，次答。初問意者，前明宗體皆對諸經迹門以辨同異，是則實相體一乘宗通於四時，但有兼帶之異，今明權實智用為復如何？次答中二：初總答名通而事別。別相如何。次「藏通」下出其別相，於中為二：先出諸教諸部不同，次「今經」下出此經異相。初文二：先出小教力用短淺，尚不斷五住等，況長遠耶？次出大部縱兼顯實，不斷近疑。於中先釋，次「故權實二名」下結異。次今經亦二：先釋，次結異。釋中二：亦先釋迹，次「破執」下明本。

Part 2: Clarifying Similarity and Difference has two [parts]: first, raising the question; next, answering. The intent of the initial question is: earlier, the clarification of doctrine and essence was in every case contrasted with the trace door of the various sūtras to distinguish similarity and difference; this being so, the essence of the true mark and the doctrine of the one vehicle extend across the four periods, differing only in whether they are blended with expedients—now in clarifying the function of provisional and real wisdom, how is it? The subsequent answer has two [parts]: first, a general answer stating that names are universal while phenomena are distinct. How are the distinct characteristics? Next, from "Tripiṭaka and Shared" onward, it sets forth their distinct characteristics. Within this, there are two [parts]: first, setting forth the differences among the various teachings and various divisions; next, from "this sūtra" onward, setting forth the distinct characteristics of this sūtra. The first text has two [parts]: first, setting forth that the power and function of the small teaching are shallow and limited, failing even to sever the five entrenchments and so forth, let alone what is long and remote; next, setting forth that the broad divisions, even if concurrently revealing the real, do not sever recent doubts. Within this, it first explains; next, from "hence the two names 'provisional' and 'real'" onward, it concludes the difference. Next, this sūtra also has two [parts]: first, explaining; next, concluding the difference. Within the explanation, there are also two [parts]: first, explaining the traces; next, from "breaking attachment" onward, clarifying the origin.