法華玄義釋籤 1.51

1.51

次就總別解者，從「記者」去章安釋大師序意。然大師所序，似但釋名而已，意含別故。章安所釋，具體宗用，以釋名是總、體等是別，別別於總、總總於別，故於總中所釋兼具五章。當知體等三章秖是三德，乃至秖是一切三法，故下文云「釋名總論三法」「體等開對三法」，故總名中通冠一部，一部終始不出二門，是故二門以文心立號，如《止觀》發心初云「積聚精要名之為心」。今之法聚，以本迹為要。又本中體等與迹不殊，故但於名以分本迹，餘體宗用直釋而已。故章安述大師意、得經文心，故《玄義》五章莫過本迹，如釋妙字，本迹各十。本迹二體，其理不殊。昔日因果名為本宗，中間今日所論因果名為迹宗，本迹二用不論麁妙及以廣狹，但據近遠以判。本迹教相但是分別權實久近相耳。故知經心不過本迹，仰觀本迹之旨，三世設化文義冷然。「冷」謂冷冷，覽而可別。

Next, regarding the explanation in terms of the general and the specific: from "the scribe says" onwards, Zhang'an explains the intention of the Great Master's preface. However, the Great Master's preface seems only to explain the title, because its meaning contains the specific. What Zhang'an explains possesses substance, gist, and function: because explaining the title is general while substance and the rest are specific, the specific specifies the general and the general generalizes the specific; therefore, within what is explained in the general, it comprehensively possesses the five chapters. One should know that the three chapters of substance and the rest are simply the three virtues, up to being simply all three dharmas. Therefore the text below says: "Explaining the title generally discusses the three dharmas; substance and the rest open and correspond to the three dharmas." Therefore, within the general title, it thoroughly heads the entire work. From beginning to end, the entire work does not go beyond the two gates; therefore the two gates establish their name from the heart/essence of the text. As stated at the beginning of "Arousing the Mind" in Zhiguan: "Gathering the essentials is called the heart." The present accumulation of dharmas takes origin and traces as the essential. Furthermore, substance and the rest in the origin do not differ from the traces; therefore only in the title are origin and traces divided, while the remaining substance, gist, and function are explained directly. Therefore, Zhang'an conveyed the Great Master's intention and grasped the text's heart; thus the five chapters of the Profound Meaning do not exceed origin and traces. As in explaining the character "subtle", there are ten each for origin and traces. For the two substances of origin and traces, their principle does not differ. The past cause and effect is called the gist of the origin; the cause and effect discussed in the interim and today is called the gist of the traces. The two functions of origin and traces do not discuss crude and subtle or broad and narrow, but are determined solely according to near and far. The doctrinal characteristics of origin and traces are merely the characteristics distinguishing the provisional and real, and the remote and recent. Therefore we know that the heart of the sūtra does not exceed origin and traces; looking up at the purport of origin and traces, the textual meaning of the teachings established across the three times is clear and distinct. "Cold" (leng) means crisp and clear—perceivable and distinguishable.