法華玄義釋籤 17.63

17.63

次正示能安之法，又二：先法，次譬。譬中二：先斥不均，非今文意。次歎均調能橫周竪遍，二輪橫周，二翼竪遍，具如《止觀》第五記。三行相中二：先正明行相，次「於一心」下明行相該攝。初文者，體用一止而三止，達用一觀而三觀，具如《止觀》第三文。言「該攝」者，生死及煩惱既不出一念，即此為定慧，豈離於一心？故一心中五行具足，具如前第四卷。

Next, directly showing the method capable of pacification also has two: first, the dharma; second, the analogy. In the analogy, there are two: first, reproaching disparity, which is not the intention of the present text; second, praising harmonious regulation as being capable of traversing horizontally and pervading vertically—the two wheels traverse horizontally and the two wings pervade vertically, fully explained as in the notes to the fifth fascicle of the Zhiguan. Third, in the practice characteristics, there are two: first, directly showing the practice characteristics; second, from "in a single mind" onward, showing the comprehensive inclusion of the practice characteristics. In the first text, realizing the function of single calming constitutes three calmings, and realizing the function of single contemplation constitutes three contemplations, fully as in the third text of the Zhiguan. Regarding "comprehensive inclusion," since samsāra and afflictions do not step outside a single thought, and these very things constitute concentration and wisdom, how could they depart from a single mind? Thus within a single mind the five practices are fully present, just as in the preceding fourth fascicle.