法華玄義釋籤 4.7

4.7

次約六即釋，亦是體廣者具十界故，亦是位高者皆佛界故，亦是用長者皆究竟故，同在一念，故皆云「亦」。次「初約」下判前四釋義同四一。何者？今經體具十法界，如云「實相如是相」等，由此經用有前四味，由觀此經成於妙行，始終六即，四一義顯，是故四釋成今四一，況廣高長遍於四釋？所以今教具足有於體廣等三皆成四一，方知光宅絕此氣分。次「略示」下結前。「廣說」下生後。釋云「先法次妙」，亦是後文標也。

Next, explaining in terms of the six identities: that the substance is broad is also because it possesses the ten realms; that the position is high is also because all are the Buddha realm; that the function is long is also because all are ultimate. Being together in a single thought-moment, all are described with 'also'. Next, from 'first, in terms of' onward, the four preceding explanations are determined to be identical in meaning to the four unities. Why? The substance of the present sūtra possesses the ten dharma realms, as in the statement 'the true mark, such characteristics,' etc. Through this sūtra's function there are the four preceding flavors; through contemplating this sūtra subtle practice is accomplished; from beginning to end there are the six identities, and the meaning of the four unities is revealed. Therefore, the four explanations accomplish the present four unities, not to mention that broad, high, and long pervade the four explanations? Thus the present teaching fully possesses the three such as broadness of substance, all accomplishing the four unities; only then do we know that Guangzhai entirely lacked this atmosphere. Next, from 'briefly showing' onward concludes the preceding. From 'explaining broadly' onward introduces what follows. The commentary saying 'first the dharma, next the subtlety' is also the heading for the subsequent text.