法華玄義釋籤 1.111

1.111

從「今經體」去，正出今經實體。「今經體」者，此之「體」字正指經體，「體化他」下兩「體」字謂體達之體，由開故達，故云體也。初文即是開丈六垢衣，垢衣正是示為小乘化他權實，今開即是同體權實纓珞長者體。「自行化他」等者，但不但空名、自行化他權實，今皆開之，示以衣珠唯一不但，無更求於小乘衣食，故云「無價珠在衣內」，如不但，猶求小果，如但空，同在一身義當於共。自行之權猶存教道，亦違實相，今亦開之無非實相。此等三教皆開，及以世間資生產業尚皆是實，況圓中自行而非實耶？

From "The essence of the present sūtra" onward, it directly presents the real essence of the present sūtra. "The essence of the present sūtra": this character "essence" (ti) directly refers to the essence of the sūtra. Below, in "realizing conversion of others", the two characters "realize" (ti) mean the ti of thorough comprehension (tida); because of being opened, one comprehends; hence it is called ti. The first text is precisely opening the dirty robe of the sixteen-foot body. The dirty robe is precisely the provisional and real shown for converting others in the Small Vehicle; opening it now is precisely the elder's essence, adorned with the neck-jewels of provisional and real of the identical essence. Regarding "one's own practice and converting others" and so forth: the names "absolute emptiness" and "non-absolute emptiness" are the provisional and real of one's own practice and converting others. Now they are all opened, showing that the jewel in the robe is solely the non-absolute; there is no longer seeking for the food and clothing of the Small Vehicle. Therefore it says, "The priceless jewel is inside the robe." Like the non-absolute, still seeking small fruits is like absolute emptiness; being present in the single body corresponds in meaning to the shared. The expedients of one's own practice still retain the instructional track and also run contrary to the true aspect; now they are also opened so that none is other than the true aspect. All such three teachings are opened, and even the worldly occupations and livelihood are all real; how much more so could one's own practice in the Perfect [Teaching] fail to be real?