法華文句記 4.18

4.18

六明分別照諦者又二：先明來意，次「若通」下正明照諦。初文意者，前自他等既並云權實，但從智為名，今辨所照故重明之。前明用智非不照境，欲令易解故重明所照。次正明為三：初通釋者，名通而教別，若束四為二者，每一教中皆以四為二，如自中權實束為一實，他中權實束為一權，故但成二。次「若當分」下別釋，法別而教別，準前可知。此中準前別結中文，秖應以事理等四為自證，今云「悉檀」，文恐誤也，悉檀屬後自他故也。次「又三藏」下即總束四，明前是教別而法有總別，今是教總而法別。此又三重，初中以三藏為他，次以二教為他，三以三教為他，而終以圓為自，由他不定自他隨之，亦進退不定故。初重中以通別為自他，仍是別相自他，以由他唯三藏故也。次重既以通藏為他，故但以別為自他。第三重既以三並為他，自他無復別體，秖得將三興圓相對言之，故云「束三教」等也。然初重中通別兩教各兩向者，通有不共故同別，別約共義故同藏，別從教道故是他、有證道故同自。「約諸經」者，

Sixth, clarifying the discrimination of illuminating the truths has again two parts: first, clarifying the reason for its coming; next, below "if general," directly clarifying the illumination of the truths. As for the intent of the first text: since the preceding "oneself and others," etc., both spoke of the provisional and real, they took their names merely from wisdom; now, in order to distinguish that which is illuminated, it clarifies it again. The preceding clarification of employing wisdom was not without illuminating the object; wishing to make it easy to understand, it clarifies anew that which is illuminated. Next, directly clarifying is threefold: first, the general explanation, where the names are general while the teachings are distinct. If one bundles the four into two: within each single teaching, the four are taken as two, just as the provisional and real within oneself are bundled into one real, and the provisional and real within others are bundled into one provisional; hence they merely form two. Next, below "if by corresponding section," the specific explanation: the dharmas are distinct and the teachings are distinct, which can be known by following the preceding. In this, following the preceding text of the specific conclusion, one should merely take the four—phenomenon, principle, etc.—as one's own realization; now saying "siddhānta" is feared to be a textual error, because siddhāntas belong to the subsequent oneself and others. Next, below "furthermore, the Tripiṭaka," it immediately bundles the four in summary, clarifying that the former had distinct teachings with both summary and distinct dharmas, while the present has summary teachings with distinct dharmas. This has again three tiers: in the first, taking the Tripiṭaka as others; next, taking the two teachings as others; third, taking the three teachings as others; and ultimately taking the perfect as oneself. Because others are unfixed, oneself and others follow suit, also advancing and retreating unfixedly. In the first tier, taking the common and distinct as oneself and others is still oneself and others of specific characteristics, because others is solely the Tripiṭaka. In the next tier, since it takes the common and Tripiṭaka as others, it merely takes the distinct as oneself and others. In the third tier, since it takes all three as others, oneself and others no longer have separate essences; one can only take the three to confront the perfect, hence it says "bundling the three teachings," etc. However, in the first tier, that both the common and distinct teachings face both ways is because the common possesses the uncommon and hence is identical with the distinct, while the distinct is based on the common meaning and hence is identical with the Tripiṭaka; the distinct follows the path of teaching and hence is others, yet possesses the path of realization and hence is identical with oneself. As for "regarding the various sūtras":