妙法蓮華經玄義 3.146

3.146

夫行名進趣，非智不前。智解導行，非境不正。智目行足，到清涼池。而解是行本，行能成智，故行滿而智圓。智能顯理，理窮則智息。如此相須者，則非妙行。妙行者，一行一切行。如經：「本從無數佛，具足行諸道。」又云：「無量諸佛所，而行深妙道。」又云：「盡行諸佛所有道法。」既具、復深、又盡。具即是廣，深即是高，盡即究竟。此之妙行，與前境、智，一而論三，三而論一。前境說如法相，法相亦具三，名祕密藏。前智是如法相解，解亦具三，如面上三目。今行是所行，如所說行，亦具三，名伊字三點。若三若一，皆無缺減，故稱妙行耳。前對境明智，今亦應對智明行。若直對一種智增數明行，則行若塵沙，說不可盡。況對諸智，各導眾行，則浩若虛空，得意亡言，不復可說。《釋論》云：「菩薩行般若時，以一法為行，攝一切行；或無量一法為行，攝一切行。或二法為行，攝一切行；或無量二法為行，攝一切行。乃至十法百法千萬億法為行，攝一切行；或無量十法百千萬億法為行，攝一切行。」行雖眾多，以智為本。智如導主，行若商人。智如利針，行如長線。智御行牛，車則安隱，能有所至。用此增數諸行，為前十如諦智所導，乃至一實諦智所導。若得此意，以正智導眾行入正境中，此義唯可懸知，不可載記（云云）。

Practice means advancing forward; without wisdom, one cannot progress. Wisdom and understanding guide practice; without objects, it is not correct. With the eyes of wisdom and the feet of practice, one reaches the cool, refreshing pool. Yet understanding is the root of practice, and practice can consummate wisdom; thus when practice is complete, wisdom is perfected. Wisdom can reveal the principle; when the principle is exhausted, wisdom rests. If they are mutually dependent in this way, it is not wondrous practice. Wondrous practice is one practice that is all practices. As the sūtra states: 'From the origin, under countless buddhas, / They fully practiced all paths.' It also says: 'In the presence of immeasurable buddhas, / They practiced the deep and wondrous path.' It also says: 'Completely practicing all path-dharmas of the buddhas.' It is already complete, moreover deep, and furthermore exhaustive. Complete is breadth; deep is height; exhaustive is ultimate. This wondrous practice, together with the aforementioned objects and wisdom, discusses three as one and one as three. The former object was explained as the real mark of dharmas; the real mark also possesses three, termed the secret repository. The former wisdom was understanding in accordance with the real mark; this understanding also possesses three, like the three eyes on a face. The present practice is what is practiced, practicing as taught; it also possesses three, termed the three dots of the letter *i*. Whether three or one, none are deficient; hence it is called wondrous practice. Previously, wisdom was explained in relation to objects; now practice should also be explained in relation to wisdom. If one directly explained practice through numerical progression in relation to only one kind of wisdom, the practices would be like sands and dust, beyond exhaustive explanation. How much more so when, in relation to the various wisdoms, each guides manifold practices—they would be as vast as open space, where one grasps the meaning and forgets words, no longer explainable. The *Treatise* says: 'When a bodhisattva practices prajñā, taking one dharma as practice, it subsumes all practices; or taking immeasurable single dharmas as practice, it subsumes all practices. Or taking two dharmas as practice, it subsumes all practices; or taking immeasurable sets of two dharmas as practice, it subsumes all practices. Up to taking ten dharmas, a hundred dharmas, thousands, tens of thousands, or millions of dharmas as practice, it subsumes all practices; or taking immeasurable sets of ten, a hundred, thousands, tens of thousands, or millions of dharmas as practice, it subsumes all practices.' Although practices are numerous, they take wisdom as their root. Wisdom is like the merchant guide, and practice is like the merchants. Wisdom is like a sharp needle, and practice is like a long thread. Wisdom steers the ox of practice; then the cart is safe and steady, able to reach its destination. These manifold practices of numerical progression are guided by the aforementioned wisdom of the ten suchnesses and truths, up to being guided by the wisdom of the single real truth. If one grasps this meaning, using right wisdom to guide the manifold practices into the right object, this principle can only be intuitively known, not fully recorded in writing (and so forth).