妙法蓮華經玄義 3.151

3.151

通教增數行者，不定部帙判通教，但取三乘共學法門，指此為通耳。今且引《釋論》增數，以示其相。《論》云：「菩薩行般若時，雖知諸法一相，亦能知一切法種種相；雖知諸法種種相，亦能知一切法一相。云何觀一切法一相？所謂觀一切法無相：如四大各各不相離，地中有水、火、風，但地多，以地為名；水、火、風亦如是。」今觀無此異相，若火中有三大，三大應併熱。若三大在火中，二大遂不熱，則不名火。若三大併熱，則三大捨自性，皆名為火，無復三大。若言有三大，而細不可知，此與無何異？若麁可得，則知有細；若無麁，細亦無。如是，則火中諸相不可得，一切法相亦不可得。是故一切法皆一相。此以一相破異相，復以無相破一相，無相亦自滅，如前火木然諸薪已，亦復自燒。是為觀一切法一相，一相無相。如是無量一切法悉皆一相，一相無相。或二法為行，攝一切行。乃至百法千萬億法為行，攝一切行。可以意推，不復繁記。

Regarding the practice of numerical progression in the shared teaching: rather than classifying the shared teaching by particular texts or fascicles, one simply takes the approaches to the Dharma practiced in common by the three vehicles, designating this as 'shared'. Now we will briefly cite the numerical progression from the *Treatise* to illustrate its characteristics. The *Treatise* says: 'When a bodhisattva practices prajñā, although he knows that all dharmas have a single mark, he can also know the manifold marks of all dharmas; although he knows the manifold marks of all dharmas, he can also know that all dharmas have a single mark. How does one contemplate all dharmas as having a single mark? Namely, by contemplating all dharmas as having no mark: just as the four great elements are not separate from one another, and in earth there are water, fire, and wind, yet because earth predominates it is called earth; water, fire, and wind are also like this.' Now we contemplate that there are no such distinct marks: if there were the three great elements within fire, all three elements should be equally hot. If the three great elements are within fire and two elements are not hot, it would not be called fire. If all three elements were equally hot, the three elements would abandon their own nature and all be called fire, with no three elements remaining. If one says the three elements exist but are subtle and imperceptible, how is this different from non-existence? If the coarse is attainable, then one knows the subtle exists; if the coarse does not exist, the subtle also does not exist. Thus, the various marks within fire are unattainable, and the marks of all dharmas are also unattainable. Therefore, all dharmas have a single mark. This uses the single mark to refute distinct marks, and further uses the markless to refute the single mark, while the markless also ceases of itself—just as the aforementioned fire-wood, having burned all the fuel, also burns itself up. This is contemplating all dharmas as a single mark, and that the single mark is markless. In this way, immeasurable all dharmas are completely of a single mark, and the single mark is markless. Or taking two dharmas as practice, it subsumes all practices. Up to a hundred dharmas, thousands, tens of thousands, or millions of dharmas as practice, it subsumes all practices. This can be deduced by reasoning and need not be recorded in tedious detail.