法華玄論 5.47

5.47

次明開合。束三周為二意：初周名引證例同說、後二周名直說。初引證例同說者，廣引四佛為證，明釋迦例同；後二周不復引證例同，直說譬喻及宿世因緣也。以破三明一此事反情，一往難信，故先須廣引諸佛為證，然後明釋迦例同，引證例同既竟，後二周但須直說。又初周謂人廣、法略。人廣者，明五佛也。法略者，但一周說也。次後二周法廣、人略。法廣者，二周說也。人略者，但明釋迦一佛也，下釋迦教門為作譬本，故知譬說但明釋迦教門也。宿世因緣亦但明釋迦結緣，不明餘佛師與弟子，故是釋迦教門也。又初周名別說，謂別明五佛教門；後二周名通說，謂譬喻得通貫五佛，〈化城〉亦然。又初二周名說現在，次一周名說過去法也。又初二周明說果，後一周辨說因。

Next is the clarification of unfolding and combining. Combining the three rounds, there are two purports: the first round is called 'teaching by citing proof and drawing parallels', and the latter two rounds are called 'direct teaching'. Regarding 'teaching by citing proof and drawing parallels': by extensively citing the four buddhas as proof, it explains that Śākyamuni is parallel to them; the latter two rounds no longer cite proof and draw parallels, but directly expound parables and past causes and conditions. Because demolishing the three and revealing the one runs counter to sentient grasping and is initially difficult to believe, one must first extensively cite the buddhas as proof, and only then explain that Śākyamuni is parallel to them. Once citing proof and drawing parallels is completed, the latter two rounds need only teach directly. Furthermore, in the first round the persons are extensive and the teaching is concise. 'Persons are extensive' means explaining the five buddhas. 'Teaching is concise' means it is only one round of teaching. Next, in the latter two rounds, the teaching is extensive and the persons are concise. 'Teaching is extensive' refers to two rounds of teaching. 'Persons are concise' means only explaining one buddha, Śākyamuni; because the teaching of Śākyamuni below serves as the basis for making parables, we know that the parable teaching only explains the teaching of Śākyamuni. Past causes and conditions also only explain Śākyamuni establishing connections, not mentioning other buddhas as masters and disciples, so it is the teaching of Śākyamuni. Furthermore, the first round is called 'distinct teaching', meaning it distinctly explains the teachings of the five buddhas; the latter two rounds are called 'general teaching', meaning the parables can penetrate generally across the five buddhas, and the 'Conjured City' is also like this. Furthermore, the first two rounds are called teaching the present, while the next one round is called teaching past dharmas. Furthermore, the first two rounds explain the fruit, while the latter one round distinguishes the cause.