法華玄義釋籤 7.30

7.30

初觀生滅中又四：初推受以至無明，次推無明以感現報，三「觀此」下用觀，四「則是」下結名。初二文者，推現苦本為知其苦本，復推苦本至現苦者，為知苦本所造不同，輪迴升沈不出三有，故須起觀。起觀中二：先觀生，次觀滅。初觀生中二：先通觀輪迴，次束成因果。以知過現因果，故了未現不停。次觀滅中二：先明子滅，次「無子」下果滅。初文三：法、譬、結。言「癡惑本」者，癡惑是生死之本，故名癡本。

First, in contemplating arising and perishing, there are four parts: first, tracing feeling back to ignorance; second, tracing ignorance to its triggering of present retributions; third, from "contemplating this" down, applying contemplation; fourth, from "this is" down, concluding the name. The first two texts: tracing back to the root of present suffering is to know its root of suffering; again tracing the root of suffering to present suffering is to know that what is created by the root of suffering is varied, and that transmigrating, rising and falling, does not go beyond the three realms of existence; hence one must initiate contemplation. In initiating contemplation, there are two parts: first, contemplating arising; second, contemplating perishing. In the first part on contemplating arising, there are two: first, universally contemplating transmigration; second, summarizing into causes and fruits. Because one knows past and present causes and fruits, one understands that the unmanifest future will not cease. Next, in contemplating perishing, there are two: first, explaining the perishing of seeds; second, from "without seeds" down, the perishing of fruits. The first part has three: principle, metaphor, and conclusion. Regarding the words "root of deluded ignorance": deluded ignorance is the root of birth and death, hence it is called the root of ignorance.