法華玄義釋籤 2.67

2.67

四所依中三謂神力等，言約教及行者，但以用居第二第四為異耳，餘次第同。然約教中以妙法為在纏之法，故云「欲說此法」。若約行中以妙法為能詮之名，故云「聞名故推理」。雖譚經玄義，而前四章屬行，故且從行說。若教若行俱須判教方顯妙旨，故教行二途並判教居後。教行並以體前而宗後者，若說若行並須先知體而方辨因果故也。開示亦約行，準序可知。若不開權，妙名不立，餘如文。所以〈神力品〉已去判前引證各有所以，〈神力〉約教故先名、次用、次體、次宗；〈序品〉約行，故如文中所立次第。又更重引開示悟入助成〈序品〉。下去凡言「云云」者，如《止觀》第一記中。

'Fourth, under 'What Is Relied Upon', there are three, meaning 'Divine Powers' and so on. Speaking in terms of teaching and practice, they differ only in that function occupies the second or fourth place; the remaining sequence is the same. However, in terms of teaching, the Wondrous Dharma is taken as the dharma within entanglements, hence it says 'wishing to expound this dharma'. If in terms of practice, the Wondrous Dharma is taken as the expressive name, hence it says 'hearing the name, one therefore infers the principle'. Although discussing the profound meaning of the sūtra, the first four chapters belong to practice, so it is temporarily spoken from practice. Whether teaching or practice, both must classify the teachings before the wondrous purport can be revealed; hence both paths of teaching and practice place doctrinal classification at the end. Teaching and practice both place essence before and the central theme after, because whether in exposition or in practice, one must first know the essence before discriminating cause and effect. Opening and showing are also in terms of practice, as can be known by matching the preface. If one does not open the provisional, the wondrous name is not established; the rest is as in the text. For this reason, from the 'Divine Powers Chapter' onwards, classifying what was previously cited as proof each has its reason: 'Divine Powers' is in terms of teaching, hence first name, second function, third essence, and fourth central theme; the 'Introductory Chapter' is in terms of practice, hence following the sequence established in the text. Furthermore, it reiterates opening, demonstrating, awakening, and entering to assist in completing the 'Introductory Chapter'. Henceforth, whenever it says 'and so forth' (yunyun), it is as in the notes on the first fascicle of *Zhiguan*.