法華玄義釋籤 12.13

12.13

故下決中云「三悉不決皆名為麁」，然取通途則今文並約不思議論四悉，判不思議三法真俗相即，而論既以中道為第一義，豈以中道而隔真俗。「半如意珠」者，迹十妙中以釋五竟。十法共成如意珠法，言「珠法」者，秖是妙法。十中居半，故云「半如意珠」。若《大經》十三即以羅剎半偈名為半珠，彼經半偈詮於半教，今之半珠即是全珠。何者？自行因果已滿，是故今文以自望他，闕化他邊名為半珠。

Therefore, the determination below states: "If the three siddhāntas are not resolved, they are all called crude." However, taking the general perspective, the present text treats the four siddhāntas entirely in terms of the inconceivable, determining the inconceivable three dharmas as the mutual identity of the ultimate and the conventional. Since the treatise takes the Middle Way as the supreme truth, how could the Middle Way be separated from the ultimate and the conventional? As for "half a wish-fulfilling jewel": among the ten subtleties of the traces, the explanation of five has been completed. The ten dharmas together constitute the dharma of the wish-fulfilling jewel. The term "dharma of the jewel" refers simply to the subtle Dharma. Standing at the midpoint among the ten, it is therefore called "half a wish-fulfilling jewel." In chapter thirteen of the Great Sūtra, the half-verse of the rākṣasa is designated as half a jewel, and in that sūtra the half-verse explains the partial teaching, whereas the present half-jewel is itself the complete jewel. Why? The causes and fruits of self-cultivation are already perfected. Therefore, the present text, looking from self toward others, calls it half a jewel because it lacks the aspect of transforming others.