法華玄義釋籤 2.84

2.84

會異文廣，故不越之。所以會異文中自立起觀一門，則全悉檀體是於觀，不假附事而為理觀。依前文起自為五段，初約標章者，復為五章。初約標名中言「幻焰」者，幻焰之名通於偏圓，如二十五三昧中有如幻三昧，仍義通圓別，今從圓說一心三幻破一心三惑，理惑體一境智如如。「適言」下觀法，心性觀之但有名字，言有則一念都無，況有十界質像也；言無則復起三千慮想，況一界念慮耶？不可以此有無思故，則一念心中道冷然，故知心是妙也。妙即三千，三千即法，法故三軌，故云「可軌」。此之心法非因非果，此舉因果所依之體。「能如理觀」此語能取因果之觀，故得名為體家之宗。用者但是宗體功能，因華果蓮可以意得，是故名中本含三義。「由一心」等者，研一剎那既成觀已，即以此觀復觀後心，後心成觀所復成能，後後相續名「教餘心」。經是被下之教，故觀下惑名「經」。

The passage harmonizing differences is extensive, so it is not passed over. Therefore, within the passage harmonizing differences, an independent portal for initiating contemplation is established, whereby the entire substance of the siddhāntas is contemplation itself, not requiring attachment to phenomena to serve as the contemplation of principle. Arising on the basis of the preceding text, it naturally forms five sections; the first, in terms of setting forth the chapters, again has five chapters. First, in setting forth the name, regarding "illusory flame": the name "illusory flame" is common to both the biased and the perfect, just as among the twenty-five samādhis there is the illusory samādhi, whose meaning still runs through both the Perfect and the Separate; here, speaking from the Perfect, the three illusions of the one mind destroy the three delusions of the one mind, where principle and delusion are of one substance, and realm and wisdom are as such. From "Immediately speaking..." downward is the method of contemplation: when contemplating the nature of the mind, it has only names; if one says it exists, in a single thought-moment it is entirely absent, how much more so the physical forms of the ten realms? If one says it does not exist, it again gives rise to the three thousand thoughts and reflections, how much more so the reflections of a single realm? Because one cannot conceptualize it through existence or non-existence, within the single mind the Middle Way is distinctly clear; hence one knows that the mind is wonderful. The wonderful is the three thousand; the three thousand is the dharma; being the dharma, it has the three tracks, hence it says "can serve as a model." This mental dharma is neither cause nor effect; this brings forward the substance upon which cause and effect rely. "Capable of contemplating in accord with principle": this speaks of the contemplation capable of grasping cause and effect, hence it receives the name of the central theme belonging to the substance. Function is merely the efficacy of the central theme and substance; the cause being the flower and the effect being the lotus can be grasped in meaning; therefore, within the name, three meanings are originally contained. Regarding "Due to the one mind..." and so on: once examining a single kṣaṇa has accomplished contemplation, one then takes this contemplation to contemplate subsequent minds; when the subsequent mind accomplishes contemplation, the object again becomes the capable [agent], and continuous succession from subsequent to subsequent is called "teaching the remaining minds." A sūtra (jing) is a teaching that covers those below; therefore contemplating delusions below is called "sūtra."