法華玄義釋籤 6.15

6.15

圓二諦者，又二：先釋二諦，次明三意。初文中又四：一立，二釋相，三譬，四明諦意。初文但以二諦俱不思議以辨別。前列名中以略有其相，如云三諦，各言趣故。次釋相中但云相即言濫於通，應從意說，意以一切趣中為真，與百界千如及千如本空為俗而相即，故知今即即彼別教次第三諦，次第即已方成今即。何者？彼若未即，猶同小空及隨事假對中論即，今若即已三俱圓極，不即而即、即而不即，故有理即乃至究竟，良由於此。故知別二諦乃至通藏本妙，本即情謂自殊，故得汝行是菩薩道。次譬中，先譬、次合。譬中「如如意珠」，如《止觀》第五記。彼文具以三譬方顯，此譬俱譬初立及第二釋相。四明諦意，可見，用初意以釋之大途自顯。次明三意中又二：先釋，次引證。「種種緣」即隨情也，即指法華已前；心安疑斷即是法華中意，即是隨智；若情智相對即第三意也。

As for the two truths of the Perfect [Teaching], there are also two parts: first, explaining the two truths; next, clarifying the three intents. The first text again has four: first, establishing; second, explaining the characteristics; third, analogy; fourth, clarifying the intent of the truths. The first text merely differentiates by means of both truths being inconceivable. In the previous listing of names, their characteristics were briefly present, as in the statement of the three truths, each speaking of "convergence." Next, in explaining the characteristics, merely stating "mutual identity" leaves the expression ambiguous with the Shared [Teaching]; one should explain according to the intent: the intent takes all converging into the middle as the ultimate, which is mutually identical with the conventional of the hundred realms, thousand thusnesses, and the thousand thusnesses fundamentally empty; hence one knows that the present identity is an identity with those sequential three truths of the Separate Teaching—only when the sequence has been made identical is the present identity completed. How so? If that [teaching] has not yet attained identity, it is still like the small emptiness and the provisional following phenomena, which are discussed as identical in contrast to the middle. Now, if they are already identical, all three are perfectly ultimate; they are not identical yet identical, identical yet not identical; therefore, there is identity in principle up to the ultimate—this is truly because of this. Hence, one knows that from the two truths of the Separate down to the Shared and Tripiṭaka, they are fundamentally subtle and fundamentally identical; feelings and notions differ of themselves, and therefore one can attain "your practice is the bodhisattva path." Next, in the analogy, there are first the analogy and next the application. In the analogy, "like a wish-fulfilling jewel" is as in the fifth record of the Zhiguan. That text fully uses three analogies to make it manifest; this analogy illustrates both the initial establishment and the second explanation of characteristics. Fourth, clarifying the intent of the truths is discernible; using the initial intent to explain it, the general drift is naturally manifest. In the next [part of] clarifying the three intents, there are also two: first, explaining; next, citing evidence. "Manifold conditions" refers to following feelings, namely pointing to prior to the Lotus Sūtra; the mind being at peace and doubts severed is the intent within the Lotus Sūtra, namely following wisdom; if feelings and wisdom are set in contrast, that is the third intent.