法華玄義釋籤 15.32

15.32

初依境開已是約理。又迹門有教詮理，若開於教即表理開；今此本門約身約事，雖開身事猶須開理，本迹證殊，是故皆云不思議一。應知始自總釋終至於此，若拂迹指本是約事論開，若以不思議融通則開事入理，若不曉十門之旨，將何一理冠諸？一理雖同，十門事別，不思議一，十妙恒殊，差而不差，斯之謂矣。

Opening based on the realm at the beginning is already in terms of principle. Moreover, the trace gate has teachings that express the principle; if one opens the teachings, that already signifies opening the principle. Now, this origin gate is in terms of the body and phenomena. Although opening the body and phenomena, one must still open the principle; realization in the origin and traces differs, so all are called the inconceivable one. One should know that from the initial general explanation down to this point: brushing away the traces and pointing to the origin discusses opening in terms of phenomena; if harmonized by means of the inconceivable, then phenomena are opened to enter principle. If one does not comprehend the purport of the ten gates, by what one principle will one crown them all? Although the one principle is the same, the phenomena of the ten gates differ. The inconceivable is one, yet the ten subtleties are constantly distinct: distinct and yet not distinct—this is what is meant.