法華玄義釋籤 10.37

10.37

私釋中因向決位，故以五品對於五停。於中為二：初總對，次別對。言「文字是法身氣命」者，例如欲界有漏色身，息住命住、息盡命盡。法身亦爾，有能詮教法身則住，大乘教沒法身豈存？故隨喜位內觀法身，無讀誦息持於慧命，則被覺觀破壞法身。正行六度中云「即事而理」等者，理即是佛，事妨於道，於事會理使事無妨，妨即是障，即事而理無障可論。

In the personal commentary, relying on the determination of stages above, the five stages are correlated with the fivefold contemplation for stopping the mind. In this, there are two parts: first, a general correlation; next, a specific correlation. The statement that 'written words are the breath and life of the dharma body' is like the contaminated physical body of the desire realm, where if breath remains, life remains, and if breath ceases, life ceases. The dharma body is likewise: if there is the teaching capable of expressing it, the dharma body abides; if the Great Vehicle teaching were to perish, how could the dharma body survive? Therefore, in the stage of rejoicing, [if] one internally contemplates the dharma body without the breath of recitation to sustain the life of wisdom, the dharma body would be destroyed by discursive reflection. Where it says 'phenomena are themselves the principle' in the stage of properly practicing the six perfections: the principle is the Buddha, while phenomena obstruct the Path. Integrating phenomena with the principle prevents phenomena from obstructing. Obstruction is hindrance; when phenomena are themselves the principle, there is no hindrance to speak of.