法華玄義釋籤 18.42

18.42

四結成悉檀者，前明十用，若非權實二智之力，焉能去取，出沒適時，能顯實發迹，是故更須辨此結悉檀。於中二：先敘意，次正釋。初文者，秖是權實二智作二十用，令眾生斷疑生信耳。次文者，更束十為四，使用文可見。又為二：先迹，次本。迹中自二：先別，次通。別謂分十以對四悉，通謂一一各具四悉。初別中初三本未有一乘之善，而今此三即成一乘，善無過此，故屬為人。次破廢覆名，對破三惡其名最便。住三住一對世界者，但文二異，義當世界，第一義文甚可見。次通中二：先釋，次結意。初釋中二：先釋一番，次餘例。次本門中二：標、釋。釋中通別二意，別中例迹可知。次通約一科以結四悉檀意者，意亦如前，類前說之，可以意得。

Fourth, "concluding with the siddhāntas": as for the ten functions explained before, if not for the power of the two kinds of wisdom, provisional and real, how could there be taking and leaving, appearing and disappearing at appropriate times, being able to reveal the real and manifest the traces? Therefore, it is further necessary to discern this to conclude with the siddhāntas. Therein are two parts: first, setting forth the intent; next, the direct explanation. The first text means simply that the two kinds of wisdom, provisional and real, perform the twenty functions, causing sentient beings to sever doubts and give rise to faith. In the next text, the ten are further condensed into four, so that the functions of the text can be seen. It also has two parts: first, the traces; next, the origin. Within the traces, there are two parts: first, specific; next, general. Specific refers to dividing the ten to correlate them with the four siddhāntas; general refers to each one possessing the four siddhāntas. In the first, the specific: the first three originally did not have the good of the One Vehicle, but now these three become the One Vehicle; no good surpasses this, so they belong to [the siddhānta for] the individual. Next, the names of refuting, abolishing, and concealing are most suitable for correlating with refuting the three evils. Abiding in the three and abiding in the one are correlated with the worldly [siddhānta]; merely the texts are two and different, but the meaning corresponds to the worldly; the text of the primary principle is very clear to see. Next, the general has two parts: first, explaining; next, concluding the intent. The first explanation has two parts: first, explaining one cycle; next, the rest follows this pattern. Next, the Origin Gate has two parts: indicating and explaining. In the explanation, there are both general and specific meanings; in the specific, by analogy with the traces, it can be known. Next, concluding the intent of the four siddhāntas generally in terms of one heading: the intent is also like before; it can be understood conceptually by speaking of it in analogy with the preceding.