妙法蓮華經玄義 5.108

5.108

前明諸諦，若開、若合，若麁、若妙等，已是真性軌相也。前明諸智，若開、若合，若麁、若妙，是觀照軌相也。前明諸行，若開、若合，若麁、若妙，已是資成軌相也。前明諸位，秖是修此三法所證之果耳。若然，何以重說？重說有三義：一者、前境、智、行，是因中所乘之三軌。今明乘是大乘，已至道場，證果所住之三軌也。二者、前作境、智等名別說，今作法名合說。三者、前直爾散說，不論本末。今遠論其本，即是性德三軌，亦名如來之藏；極論其末，即是修德三軌，亦名祕密藏。本末含藏一切諸法。從性德之三法，起名字之三法；因名字之三法，修觀行之三法；因觀行之三法，發相似之三法；乃至分證之三法，究竟之三法。自成三法化他三法，為是義故，宜應重說也。

The previously explained truths, whether opened or combined, whether coarse or wondrous, are already the characteristics of the track of the true nature. The previously explained wisdoms, whether opened or combined, whether coarse or wondrous, are the characteristics of the track of contemplative illumination. The previously explained practices, whether opened or combined, whether coarse or wondrous, are already the characteristics of the track of auxiliary accomplishment. The previously explained stages are merely the fruits realized by cultivating these three dharmas. If so, why explain them again? Explaining them again has three meanings: First, the preceding objects, wisdoms, and practices are the three tracks ridden while in the causal stage. Now we clarify that riding this Great Vehicle, having already reached the bodhimaṇḍa, they are the three tracks in which one abides upon realizing the fruit. Second, previously they were spoken of separately under the names of object, wisdom, and so forth; now they are combined and spoken of under the name of Dharma. Third, previously they were simply discussed dispersedly without addressing root and branches. Now, considering the root from afar, it is the three tracks of nature-virtue, also named the treasury of the Tathāgata (tathāgatagarbha); fully considering the branches, it is the three tracks of cultivated virtue, also named the secret treasury. Root and branches contain and store all dharmas. From the three dharmas of nature-virtue arise the three dharmas of name and concept; based on the three dharmas of name and concept, one cultivates the three dharmas of contemplative practice; based on the three dharmas of contemplative practice, one generates the three dharmas of resemblance; down to the three dharmas of partial realization, and the three dharmas of the ultimate. They form the three dharmas for oneself and the three dharmas for transforming others. For this reason, they ought to be explained again.