法華玄義釋籤 4.4

4.4

四正論今意，又二：先借光宅義以顯今妙，次正釋。初文為三：先標、次釋、三結。釋中二：先釋，次「初約」下判。初文自四：初約十界釋中二：先釋、次結。初釋中二：先因、次果。先因中二：先釋、次融通。初釋中三：體、位、用也。於一念中一法攝九故名「廣」，一念中九無非佛法故名「高」。十法無非三諦，並有破三惑、現三身之用。次融通中意者，前廣義似於橫，次高義似於縱，用中似獨具三，故須合前二義共成一意，秖是三諦一心有體位用耳。次果三義中言「體遍」者，本法身也，即本地已成法身也。非但高廣等殊，指本迹二門因果永異。「是為」下結，可知。

Fourth, directly discussing the present intention also has two: first borrowing Guangzhai's meanings to reveal the present subtlety, and next the direct explanation. The first text has three: first the heading, next the explanation, and third the conclusion. In the explanation there are two: first the explanation, and next, from 'first, in terms of' onward, the determination. The first text itself has four: first, in the explanation in terms of the ten realms, there are two: first the explanation, and next the conclusion. In the first explanation there are two: first the cause, and next the fruition. First, in the cause there are two: first the explanation, and next the fusion and harmonization. In the first explanation there are three: substance, position, and function. Within a single thought-moment, one dharma embracing nine is called 'broad'; within a single thought-moment, none of the nine are not the Buddha-dharma, hence called 'high'. None of the ten dharmas are not the three truths, and all have the function of breaking the three delusions and manifesting the three bodies. Next, in the meaning of the fusion and harmonization: the preceding meaning of broad resembles the horizontal; the next meaning of high resembles the vertical; in function, it seems exclusively to possess the three. Therefore, it is necessary to unite the preceding two meanings to collectively form one meaning: it is simply that the single mind of the three truths has substance, position, and function. Next, in the three meanings of fruition, the words 'the substance is pervasive' refer to the original dharma body, namely, the dharma body already accomplished at the root ground. Not only are the high and broad distinct, but it indicates that cause and fruition across the two gates of origin and traces are eternally distinct. From 'this is' onward is the conclusion, which can be understood.