法華玄義釋籤 1.77

1.77

次正釋中文自為七。初標名者，即初標五章也。於五章中，此初標名，於中文自為四：初標列，次解釋。釋初立中云「原聖」等者，所言立者即妙法之名也。「原」者本也。「建」者立也。大聖立名，蓋為開深理以進始行，一實相處名為深理，七方便人皆名始行，視聽兼現未，佛在唯聲益，益通二世，故云「視聽俱得見聞」。使尋聲色之近名，而至無相之極理，故以此妙法之名，名實相法。施設妙機應入實者，若從通說則一代教門莫不為開實相深理，今唯從別，即此經意也。

Next, in the correct explanation, the text is divided into seven parts. First, stating the name refers to first stating the five chapters. Among the five chapters, this first states the name, and within the text it is divided into four: first, listing [the headings], and next, explaining them. In explaining the first point, the establishment [of the name], where it says 'Tracing the sage back to the source...' and so forth, what is called 'establishment' is the name of the Wonderful Dharma. 'Tracing to the source' means the origin. 'Founding' means establishing. The Great Sage's establishing the name was entirely to disclose the profound principle so as to advance those of beginning practice. The place of the single true mark is named the profound principle, and persons of the seven skillful means are all called those of beginning practice. Seeing and hearing encompass both the present and the future; while the Buddha was in the world, there was only the benefit of sound, but the benefit pervades both realms of time, hence it says 'both seeing and hearing attain perceiving and listening.' It causes them to seek the immediate names of sounds and forms and thereby arrive at the ultimate principle of formlessness; therefore, using this name of the Wonderful Dharma, he named the Dharma of the true mark. As for providing the wondrous capacity that ought to enter into the real: if explained comprehensively, then among the teaching approaches of the [Buddha's] entire lifetime there is none that is not meant to disclose the profound principle of the true mark; here, it is only taken specifically, which is the intention of this sūtra.