法華玄義釋籤 18.43

18.43

五悉檀同異中，先敘意標列，次釋。釋中二：先迹，次本。迹中二：先釋，次問答料簡。初文者，三一名同，意義各異，藏通各以三乘為三、涅槃為一，別圓對前為三、實理為一，以此三一遍歷五味四教分別，則教教十用不同，部部增減十用復異，將前十用之文，展轉遍入，使意明了。於中三：先釋，次「故知」下結意，三「文云」下引證。不能委記，宜須細思。問答中三：法、譬，結意。本門所言「無一」者，隨以一文例斥，應無別指。

Fifth, within the similarities and differences of the siddhāntas, it first sets forth the intent, marks, and lists them, and next explains them. The explanation has two parts: first, the traces; next, the origin. Within the traces, there are two parts: first, explaining; next, questions and answers for critical analysis. The first text: although the names "three" and "one" are identical, their meanings are distinct; the Tripiṭaka and Shared teachings each take the three vehicles as the three and nirvāṇa as the one; the Separate and Perfect teachings, in contrast to the former, are the three, while the real principle is the one; by applying this "three and one" completely across the five flavors and the four teachings to differentiate them, the ten functions will differ for each teaching, and the ten functions will also vary in increase and decrease for each division of texts; taking the text of the previous ten functions and progressively pervading them, one makes the meaning clear. Therein are three parts: first, explaining; next, from "Therefore we know..." downward concludes the intent; third, from "The text says..." downward cites proofs. Being unable to record this in full detail, one should contemplate it carefully. Within the questions and answers there are three parts: dharma, metaphor, and concluding the intent. As for what is said in the Origin Gate, "there is no one": it refutes by drawing an analogy following any single text, and should not refer to anything else.