法華玄義釋籤 18.41

18.41

次對本十妙，文中闕於住迹顯本，準迹十用對十妙義，兼取前來開合之義，來此勘會即知文誤。此中應將破開會三以之為因，故前迹中破約智、開約境、會約行此三屬因，位通因果；本門開果以出國土，故覆迹顯本對前迹門覆三顯一，前是位妙故，今應對果妙，更加住迹顯本為感應妙，以住非迹非本為神通妙，文則相當或別有意也。壽命合在眷屬妙中，涅槃合在利益妙中，既對迹辨所以可知。本迹十用還各用十妙，如前明體即指十妙之中中道實性，宗即指迹前之五妙及本中前二，今用既益他即是果上之用，應在迹中六七八九四妙及本中第三乃至第九。今通用者，在果非但用其果法，亦復用其因法。何者？他宜須此境智等故。況復不依境智行等，將何以為利物之本？是故須有通別二對而釋於用。

Next, in correlating with the ten subtleties of the origin, the text lacks "abiding in the traces to reveal the origin"; by taking the principle of the ten functions of the traces correlated with the ten subtleties, and combining it with the aforementioned principle of opening and merging, one will know upon checking here that the text contains an error. Here, one should take the three—refuting, opening, and converging—as the cause; therefore, previously in the traces, refuting concerned wisdom, opening concerned objects, and converging concerned practice, these three belonging to the cause, with ranks straddling cause and effect. The Origin Gate opens the effect to bring out the land; therefore, concealing the traces to reveal the origin corresponds to concealing the three to reveal the one in the earlier Trace Gate; since the former was the subtlety of ranks, this should now correspond to the subtlety of the effect; additionally, taking abiding in the traces to reveal the origin as the subtlety of response, and abiding in neither trace nor origin as the subtlety of supernatural penetrations, the text would correspond, or there may be another intent. Lifespan should be within the subtlety of retinue, and nirvāṇa should be within the subtlety of benefit; since they are discriminated in contrast to the traces, the reasons can be known. The ten functions of the origin and traces each in turn employ the ten subtleties; just as the earlier clarification of substance referred to the real nature of the Middle Way among the ten subtleties, and the lineage referred to the first five subtleties of the traces and the first two of the origin, now function, being the benefiting of others, is the function on the level of the effect, and should lie in the sixth, seventh, eighth, and ninth subtleties of the traces, and from the third up to the ninth of the origin. Now, as for their general employment: on the level of the effect, one not only employs the dharmas of the effect, but also employs the dharmas of the cause. Why is this? Because others suitably require these objects, wisdom, and so forth. Furthermore, if one does not rely on objects, wisdom, practice, and so forth, what will one take as the basis for benefiting beings? Therefore, there must be both general and specific pairings to explain function.