法華玄義釋籤 3.17

3.17

初事理者，名通迷悟因果等法，今且在迷為迷說於事中有理而理異於事，直聞此法心生歡喜屬世界，聞能生善破惡入真即屬後三。假實異故聞復歡喜即屬世界。輪等譬實法，車即譬假名，五陰及人共譬和合有人也。從人邊說即為人。論既云「或說有人無人」，人能生善故也。單說實法，實法虛幻，可以觀治。「雙非」下明第一義，論中既云「言語道斷」，故云雙非即第一義，故一一悉並引論證。此假實相對為一番。次單約假人，次單約實法。從外凡陰生內凡陰，以內外凡陰破三界陰，無漏即初果等，陰雖有內外等不同，然陰終是所觀之境。

First, regarding phenomena and principle: their names encompass dharmas such as delusion, awakening, cause, and effect. Here, for the time being, in the state of delusion, for the deluded one speaks of principle within phenomena and that principle is distinct from phenomena; just hearing this dharma, joy arises in the mind, which belongs to the worldly [siddhānta]; hearing it can produce good, destroy evil, and enter truth, which then belongs to the latter three. Because the provisional and the real are distinct, hearing this brings joy again, which belongs to the worldly [siddhānta]. Wheels and so forth serve as an analogy for real dharmas, and a cart serves as an analogy for provisional designations; the five aggregates and a person together serve as an analogy for the harmony constituting a person. Speaking from the perspective of the person, it is the [siddhānta for] the individual. Since the treatise says, "sometimes speaking of a person, sometimes of no person", it is because a person can produce good. Speaking solely of real dharmas: real dharmas are empty and illusory, and can be cured through contemplation. From "Neither..." onward, it clarifies the ultimate truth; since the treatise says "the path of language is severed", it says that neither is the ultimate truth. Hence each and every siddhānta cites the treatise as proof. This pairing of provisional and real constitutes one set. Next, solely in terms of the provisional person; next, solely in terms of real dharmas. From the aggregates of external ordinary beings, the aggregates of internal ordinary beings are produced; through the aggregates of internal and external ordinary beings, the aggregates of the three realms are broken; the unoutflowing refers to the first fruit and so forth. Although the aggregates have distinctions such as internal and external, the aggregates are ultimately the realm contemplated.