法華玄義釋籤 18.4

18.4

次約諸門中二：先約教，次約味。先約教中四教不同，一一教皆有教行二判，教謂四教，行謂門中十觀。教又二義：一約門，二約悉。初三藏中三：先且通論，無復麁妙，以教門俱妙從能通故，若執皆麁從計情故，此就當教為語。次別論者，從「若從法為語」去互相形比則有前麁後妙。言「為鈍根說生空」等者，此是三藏生法二空，具如《止觀》第六記。準理二門俱得二空，一往從便，有門附俗為生空，空門附真為法空，二空名同意義永異，是故生空義歸於有法空，方乃義順於空。三「今約」下從行所宜以判麁妙。次約四悉中四悉文相可見。一門既爾，餘門亦然。

Next, regarding the various doors, there are two parts: first according to the teachings, next according to the flavors. First, in terms of the teachings, the four teachings differ; each single teaching has two judgments—teaching and practice. "Teaching" refers to the four teachings; "practice" refers to the ten contemplations within the doors. The teaching also has two meanings: first according to the doors, second according to the siddhāntas. First, in the Tripiṭaka Teaching there are three parts: first, a general discussion in which there is no distinction between coarse and subtle, because the doors of teaching are all subtle as following what can provide access, while if one clings, they are all coarse as following grasping sentiments—this is spoken in terms of that teaching itself. Next, in the specific discussion, from "If speaking from the perspective of dharmas" onward, through mutual comparison there is the earlier being coarse and the later subtle. As for "preaching emptiness of persons for dull roots," etc., these are the two types of emptiness—of persons and of dharmas—in the Tripiṭaka, fully explained as in the record of the sixth fascicle of the Zhiguan. In accordance with principle, both doors achieve both emptinesses. Speaking provisionally according to convenience, the door of existence accords with the conventional as the emptiness of persons, and the door of emptiness accords with the real as the emptiness of dharmas. The two emptinesses share the same name but their meanings are eternally distinct; therefore, the meaning of emptiness of persons reverts to existence, and only the emptiness of dharmas accords with the meaning of emptiness. Third, from "Now regarding..." onward, coarse and subtle are judged according to the suitability of practice. Next, regarding the four siddhāntas, the textual aspects of the four siddhāntas can be seen. One door being thus, the other doors are likewise.