妙法蓮華經玄義 3.32

3.32

於正法毘尼中生信，愛敬正法者，緣道諦，信毘尼者，緣滅諦。信煖能緣四諦，云何言二？答：此二最勝，應先說。又，正法是三諦，毘尼是滅諦。如佛為滿宿：「我有四句法，當為汝說，欲知不？當恣汝意。」四句即四諦也。所有布施、持戒，盡向解脫，是其意趣。色界定起，是其依。於自地前生善根，是相似因緣。於四真諦，頂是其功用果。自地相似，後生善根，是依果。色界五陰是其報。涅槃決定因及不斷善根，是其利。十六行是其行，是緣生，是修慧。色界繫三三昧，三根隨所說，相應眾多心，是退。

Generating faith in the true Dharma and vinaya: loving and revering the true Dharma takes the truth of the path as object; having faith in the vinaya takes the truth of cessation as object. Faith in warmth can take the four truths as object; why speak of two? Answer: These two are supreme and should be spoken of first. Furthermore, the true Dharma is three truths; the vinaya is the truth of cessation. As the Buddha said to Pūrṇa: 'I have a four-line dharma that I shall preach for you. Do you wish to know it? It shall be according to your wish.' The four lines are the four truths. All giving and upholding of precepts entirely tending toward liberation is its purport. Arising from the concentration of the form realm is its support. Wholesome roots generated before in one's own stage are its similar causes and conditions. Toward the four true truths, the summit is its fruit of effort. Subsequent wholesome roots born similar to one's own stage are its dependent fruit. The five aggregates of the form realm are its retribution. The determinate cause of nirvāṇa and wholesome roots that are not cut off are its benefit. The sixteen aspects are its practice, its conditioned arising, and its wisdom cultivated through practice. The three samādhis bound to the form realm, the three faculties as explained, corresponding to multiple minds—this is retrogression.