法華玄義釋籤 14.46

14.46

是故十門門門通入色心，乃至受潤咸然，故使十妙始終理一，如境本來具三，依理生解故名為智，智解導行行解契理，三法相符不異而異，而假立淺深、設位簡濫，三法秖是證彼理三。下之五章三法起用，三法既是一念，三千即空假中，成故有用，若了一念，十方三世諸佛之法本迹非遙，故重述十門，令觀行可識，首題既爾，覽別為總，符文可知。

Therefore, each and every one of the ten gates opens into form and mind, up to receiving moisture, which is entirely the same. Thus, the beginning and end of the ten subtleties are of one principle. Just as the realm inherently possesses the three, understanding arises based on principle and is therefore called wisdom; wisdom and understanding guide practice, and practice and understanding tally with principle. The three dharmas conform to one another, not different yet different; thus depth and shallowness are provisionally established, and stations are set up to eliminate confusion. The three dharmas merely testify to the threefold principle. In the five chapters below, the three dharmas give rise to application. Since the three dharmas are a single thought-moment, the three thousand are identical with the empty, the provisional, and the middle; being established, they possess application. If one understands a single thought-moment, the dharmas of all buddhas of the ten directions and the three times—origin and traces—are not far off. Therefore, the ten gates have been restated so that practice of contemplation may recognize them. The initial title already being such, viewing the particular to understand the general will be known in accordance with the text.