法華玄義釋籤 7.37

7.37

上根觀中既云「派出」不云「理」，是故知是別。於中又二：謂釋、結。釋中又三：初明觀境，次「觀此」下正明用觀，三「知因此」下觀成。初文又二：初總舉，次「無明」下明派出三道。次文又二：先釋，次「諸行」下總結。第三又二：初明十行觀成，次「如是」下明十地觀成。初如文。次文又三：先明能障，次「無明」下明障破德成，三「自既」下觀成利他，初如文。次文又二：即約因緣開為兩番三道也。次上上智觀中束為三德，故知異別。亦初推因果，次起觀，三結。初如文，次起觀中體性既即無復生滅，於中又三：標、釋、結成。初如文。次釋中三德各一法一譬，三譬相狀各約其位。結成中二：先略結成，次「何者」下結。涅槃從果故名果成，真因道場故名為因。當知四觀皆觀三世十二因緣，能觀智別故使四殊。

In the contemplation of higher faculties, since it says "branching out" and does not say "principle," we know it is the Separate [Teaching]. In this there are two: namely, explanation and conclusion. In the explanation there are three: first, explaining the object of contemplation; second, from "contemplating this" down, directly explaining the application of contemplation; third, from "knowing that because of this" down, the completion of contemplation. The first has two: first, general presentation; second, from "ignorance" down, explaining the branching out of the three paths. The second has two: first, explanation; second, from "all formations" down, general conclusion. The third has two: first, explaining the completion of contemplation of the ten practices; second, from "like this" down, explaining the completion of contemplation of the ten bhūmis. The first is as in the text. The second text has three: first, explaining what can obstruct; second, from "ignorance" down, explaining the breaking of obstacles and completion of virtues; third, from "having oneself" down, the completion of contemplation benefiting others. The first is as in the text. The second has two: namely, opening into two sets of three paths in terms of dependent origination. Next, in the contemplation of highest wisdom, they are summarized into the three virtues, hence we know it is different from the Separate. It also first traces causes and fruits, second initiates contemplation, and third concludes. The first is as in the text. Second, in initiating contemplation, since the intrinsic nature is identical [with reality], there is no longer arising and perishing. In this there are three: presentation, explanation, and concluding establishment. The first is as in the text. Next, in the explanation, the three virtues each have one dharma and one metaphor; the aspects of the three metaphors are each in terms of their stages. Concluding establishment has two: first, briefly concluding the establishment; second, from "Why is this?" down, concluding. Nirvāṇa follows from the fruit, hence it is called fruit completion; the true causal bodhimanda is called the cause. One should know that all four contemplations contemplate the twelve links of dependent origination in the three times; because the contemplating wisdoms differ, they cause the four to be distinct.