法華玄義釋籤 5.5

5.5

三生起中二：初正生起，次「前五」下結成。自行化他各有始終，故知心佛眾生皆有此意也。次正釋中，十文不同。初釋境者，先列章，次列數，次數意，次生起，後廣解。生起中，初正生起，次「始從」下結示，「始從無明」即十二因初也。「實際」即一諦也。初正生起中，云「初十如是此經所說」者，此是今經實相之境，又是一部三妙之文。次因緣境，雖舉三世生滅因緣，已下三種以三世為本。次四諦者，示其因果令脩道滅，非佛出世焉知此名？苦集是俗，道滅是真，餘文可見。

Third, in the sequential arising, there are two: first, the correct sequential arising; next, from “The preceding five...” downward, it concludes and establishes. Personal practice and converting others each have a beginning and an end; hence we know that the mind, the Buddha, and sentient beings all possess this intention. Next, in the correct explanation, the ten texts are different. First, in explaining the objects: first, listing the headings; next, listing the numbers; next, the intention of the numbers; next, the sequential arising; and afterward, the broad explanation. In the sequential arising: first, the correct sequential arising; next, from “Beginning from...” downward, concluding and indicating: “Beginning from ignorance” is the beginning of the twelve causal conditions. “The reality limit” is the one truth. In the first correct sequential arising, where it says “The initial ten thus-aspects are spoken by this sūtra,” this is the object of the true aspect of the present sūtra, and is also the text of the three marvelousnesses of an entire work. Next, regarding the object of causes and conditions: although it adduces the arising and perishing causes and conditions of the three periods of time, the three kinds below take the three periods of time as their basis. Next, regarding the four truths: demonstrating their cause and effect causes the cultivation of the path and cessation; had the Buddha not appeared in the world, how would this name be known? Suffering and accumulation are conventional, while the path and cessation are ultimate; the rest of the text can be seen.