法華玄義釋籤 5.43

5.43

次從「如是等」下皆開其麁，令入今妙。於中又二：先開，次借光宅義以顯成妙。言「四皆不可說是位高」等者，既開權已，皆至究竟不可說理，即與妙經廣高長同，故用所開次第對之。準例諸科並應皆對廣高長義，但此元是光宅立之，於此非急，故餘不論。句句至極，故是「位高」。皆可說者，一句皆可作四句說，故是「體廣」。亦可說亦不可說者，隨機說故，故是「用長」。「觀心可知」者，觀心即空，故見生無生；觀心即假，故見於無量；觀心即中，故見於無作。一心三觀於一念心見四四諦，前是廢權觀，後是開權觀。若論觀諦豈無觀心？但上來諸說皆約教門若施若廢，今辨觀心，則向所明居于一念，若境若智同在一心，故須更明以顯妙行。

Next, from "Such as these" onward, all their coarseness is opened to cause them to enter the present wonder. Therein are again two parts: first he opens them, and next he borrows Guangzhai's meaning to reveal and establish the wonder. As for "all four being inexpressible is the height of the stage" and so forth: since the provisional has already been opened, they all reach the ultimate inexpressible principle; this is identical to the broad, high, and long of the wonderful sūtra, and hence he uses what has been opened to match them in sequence. According to the standard paradigm, all the sections should correspond to the meanings of broad, high, and long; however, this was originally established by Guangzhai and is not urgent here, so the rest are not discussed. Every single phrase reaches the ultimate; hence it is the "height of the stage." That all are expressible means that a single phrase can all be spoken of as four phrases; hence it is the "broadness of the substance." Being both expressible and inexpressible means speaking in accordance with capacities; hence it is the "length of the function." As for "this can be known through contemplating the mind": contemplating the mind is identical to emptiness, and therefore one sees the arising of non-arising; contemplating the mind is identical to conventionality, and therefore one sees the measureless; contemplating the mind is identical to the middle, and therefore one sees the non-active. The three contemplations in one mind, in a single thought-moment of the mind, see the four kinds of four truths; the former is the contemplation of discarding the provisional, and the latter is the contemplation of opening the provisional. If one discusses contemplating the truths, how could there be no contemplation of the mind? It is only that all the explanations above were in terms of the doors of teaching, whether instituted or discarded; now, in delineating the contemplation of the mind, what was previously clarified resides in a single thought-moment: the object and the wisdom are together in a single mind; therefore it must be further clarified to reveal the wonderful practice.