法華玄義釋籤 5.3

5.3

初標章者，非獨直標十名而已，兼標章內一一諸科，如境具標六，智列二十等，觀文可知。釋者事，須略述諸科文相大體，攬下觀今，粗亦可見，乃至一一妙中皆先列竟、末後說意，如境妙云「境是所師」，智云「導行」等，尋之可知。標感應中，水譬感，月譬應，不升不降感應道交。神通中，報得在天，脩得如仙，作意在藏，體法在通，無記在別，圓初地初住。遠近者，大通名遠，爾後名近。

First, regarding the stating of the headings: it is not merely stating the ten names directly, but also concurrently stating each and every sub-rubric within the headings, such as fully stating six under the objects, listing twenty under wisdom, and so forth, as can be known by examining the text. As for the explanation, one must briefly state the general outline of the textual features of the various rubrics; surveying what follows to examine what is present, it can also be seen in rough outline. Down to each and every marvelousness, all are first listed completely, and at the end their intention is stated, as in the marvelousness of objects saying “the object is that which is taken as teacher,” wisdom saying “guiding practice,” and so forth, which can be understood by investigating it. In stating the sympathetic resonance: water is a metaphor for the stimulus (resonance), the moon is a metaphor for the response, and neither ascending nor descending, the stimulus and response interact via the path. In spiritual powers: the retributive attainment is among gods, the cultivated attainment is like immortals, directed intention is in the Tripiṭaka [Teaching], embodying phenomena is in the Shared [Teaching], non-deliberate activity is in the Separate [Teaching], and the Perfect [Teaching] is at the first bhūmi or first stage of abiding. Regarding the remote and near: Mahābhijñājñānābhibhū is called remote, and what comes thereafter is called near.