法華玄義釋籤 4.48

4.48

五從「問」下會絕成妙中，先問、次答。答中又三：先會，次從「又」下判能所，三從「如迹」下約本迹以釋能所之意。教與本迹及以觀心展轉相絕。何者？不由迹中圓融之說，故不能知本地長遠之本。若本遠教興故使迹絕，本雖絕迹豈即說遠能知心性？若語心性迹本俱絕，故云本迹雖殊、不思議一，一彼殊故，故知徒引遠近未了觀心，遠近自彼於我何為？如貧數寶此之謂也。

Fifth, from “Question...” downward, in integrating transcendence to constitute the marvelous: first there is a question, followed by an answer. In the answer, there are again three parts: first, integrating; next, from “Furthermore...” downward, evaluating subject and object; third, from “Just as the traces...” downward, explaining the meaning of subject and object in terms of origin and traces. The teaching, origin and traces, and contemplation of the mind transcend each other in turn. Why so? Were it not for the discourse of perfect fusion within the traces, one could not know the vast and remote origin of the fundamental ground. If the origin is remote and the teaching arises, it causes the traces to be transcended; yet although the origin transcends the traces, how could merely speaking of the remote enable one to know the nature of the mind? If one speaks of the nature of the mind, traces and origin are both transcended. Hence it is said: although origin and traces differ, they are an inconceivable unity. Because the unity transcends those differences, we know that merely adducing the remote and the near without understanding the contemplation of the mind—what do their remoteness and nearness have to do with me? Like a poor man counting another's treasures: this is precisely what is meant.