法華玄義釋籤 12.18

12.18

一家釋義稍異今古，若得文大旨則不𭿕元由，若隨文生解則前後雜亂。前之三妙，若離而言之，唯境屬於理，故解依於理，依解故起行，行之所階，則有諸位。若至初住，名隨分果，則分證三法，證三法已，隨機起應，此則以智導行至初住位。又教所譚須論始末，此則具如生起中意。若從合明，具如行妙初說。若相由者不明妙行，境智行三，此三各三，三九秖是一而論三。次歷六即，以至於果，皆開權顯實成妙感應。今從此義，故云四法為因。若從別說當妙高深自是一意。

Our lineage's explanation of meanings differs somewhat from past and present. If one grasps the overarching purport of the text, one will not misunderstand its origins; if one forms interpretations by merely following the words, before and after will become chaotic. Regarding the previous three subtleties, if discussed separately, only the objective realm belongs to principle; hence understanding relies on principle, and based on understanding, practice arises; the steps of practice then comprise the various stages. Reaching the first dwelling is called partial fruit, which is the partial realization of the three dharmas; having realized the three dharmas, responses arise in accordance with capacity; this is guiding practice with wisdom up to the stage of the first dwelling. Furthermore, what the teaching articulates must address beginning and end; this is fully as intended in the genesis. If explained collectively, it is fully as stated at the beginning of the subtlety of practice. If their mutual reliance is considered without clarifying subtle practice, then with the objective realm, wisdom, and practice, these three each have three, and three times three [nine] is merely discussing three in terms of one. Next, traversing the six identities up to fruition, all open the provisional to reveal the real, accomplishing the subtle stimulus and response. Here, relying on this meaning, it is therefore said that the four dharmas are causes. If spoken of separately, their respective subtleties, heights, and depths constitute an independent meaning.