法華玄義釋籤 2.16

2.16

從「又若」去重以五句分別漸頓，且約一期五味相生，則漸頓一向，若當部橫辨則漸頓互通，雖曰互通各有其意，故須更以五句分別。初二句可解，然仍存略，且以大小相對得作此說，若以別教當教之漸相對說者，應云頓中兼漸、漸不妨頓，且為成五句顯五味故也。若言漸中有頓則下方等句同，故略不列且云一向。初句華嚴也。次句鹿苑也。次句方等也。若以大破小，具如〈弟子品〉以三教訶小，且據調熟小乘邊說。復有以圓訶偏，如〈菩薩品〉，復有漸中初入小行，如見土復穢得法眼淨，及俗眾室外為說無常，以小對大故云「並陳」。「陳」猶列也。「相資」即般若也。相資之義後更料簡。「若會」等者法華也。初句略出，次句引證。初云「合」者，秖是會之別名。次引證中引不合以證合者，如疏云開為合序，無量義既重序前開不久必合。譬如算者下已必除，今時合者，今文更以法華意結。

From "Furthermore, if..." onward, it further distinguishes the gradual and the sudden with five propositions. Temporarily speaking in terms of the successive generation of the five flavors across a single lifetime, then gradual and sudden are strictly differentiated; if distinguished horizontally within each respective collection, then gradual and sudden interpenetrate. Although they are said to interpenetrate, each has its specific meaning; hence one must further distinguish them using five propositions. The first two propositions are understandable, yet still maintain brevity; temporarily contrasting the great and the small, one may make this statement. If contrasting them with the gradualness of the Separate Teaching within its own teaching, one should say that within the sudden it includes the gradual, and the gradual does not hinder the sudden; this is temporarily to establish five propositions to reveal the five flavors. If one says that within the gradual there is the sudden, then it would be identical to the subsequent proposition for the Vaipulya; hence it is omitted and not listed, temporarily speaking of a single direction. The first proposition is the Avataṃsaka. The second proposition is the Deer Park. The third proposition is the Vaipulya. If breaking the small with the great, it is fully as in the "Disciples" chapter, using the three teachings to scold the small, speaking provisionally from the perspective of seasoning and maturing the Hīnayāna. There is also scolding the biased with the perfect, as in the "Bodhisattva" chapter; and there is the initial entry into small practices within the gradual, as in seeing the land become defiled again and obtaining the purity of the Dharma eye, and preaching impermanence for the lay assembly outside the chamber. Contrasting the small with the great, it is said to be "displayed together." "Displayed" (chen) means arrayed. "Mutually assisting" is the Prajñā. The meaning of mutual assistance will be evaluated further later. As for "If converging..." and so on, it is the Lotus. The first proposition sets it out briefly; the next proposition cites proof. In the beginning, "gathering together" (he) is simply another name for converging (hui). In the subsequent citation of proof, citing the lack of gathering together to prove the gathering together is like the Commentary stating that opening is the preface to gathering together: since the Immeasurable Meanings reiterates the preface to the prior opening, before long they must be gathered together. Just as with a reckoner, what is placed down must be cleared away; those gathered together at the present time are further concluded in the present text with the intent of the Lotus.