法華玄義釋籤 16.16

16.16

次觀心，經中具約前來四段明經，又二：初標、次釋。釋中先無翻中三：初來意，次正約十五義，三結。初華嚴一塵有大千經卷，如《止觀》第三記。次例有翻者，先釋，次結。初文又五：初如文。次文云慧行觀理，理體漸深，故慧行為經；行行屬事，事門不同，惑相非一，治法亦多，以多對治，共顯深理，故行行為緯。三類和通有無者，若定無翻應同前五，若定有翻應同後五，一切教中雖不見名心為此二五各十五名，當知不定有翻無翻，今但名心則遍於三十，而不使二家有怨。

Next, in contemplating the mind, the sūtra fully draws upon the preceding four sections to explain "sūtra"; here too are two parts: first, identifying; second, explaining. In the explanation, first, regarding the untranslated, there are three parts: first, the purpose of its introduction; second, properly applying the fifteen meanings; third, concluding. First, that a single dust mote in the *Avataṃsaka* contains great-chiliocosm sūtra scrolls is as recorded in the third fascicle of the *Zhiguan*. Next, for the analogy with the translated, there is first an explanation and then a conclusion. The first passage also has five parts: the first is as in the text. The second passage states that practice of wisdom contemplates principle, and the substance of principle is progressively deeper, so practice of wisdom is the warp (the sūtra); active practice pertains to phenomena, the phenomenal approaches are diverse, the characteristics of delusions are not single, and the methods of remedy are also many; using many remedies to jointly reveal the profound principle, active practice is the woof. Third, regarding the categorization into harmonizing the presence and absence: if definitively untranslated, it should be identical to the former five; if definitively translated, it should be identical to the latter five. Although across all teachings we do not see the mind being named by these two sets of five—each having fifteen names—one should know that it is not fixedly translated or untranslated; now, merely naming the mind comprehensively encompasses the thirty, without causing either of the two schools to feel aggrieved.