法華玄義釋籤 7.52

7.52

次明觀成，於中二：先辨因果，次「上明」下例智相入。初文為二：初總辨因果，次對三觀。初文具如《止觀》顯體中初說。次三觀中二：先引《纓珞》，次正對三觀。初文言「纓珞三觀」，具如《止觀》第三記及前後所引。修觀義具如《止觀》破法遍次第不次第破也。次「今用」下正約三觀明於觀智。次判麁妙亦二：先教，次味。初中二：先判前兩都不成三諦，故不用。

Next, illuminating the completion of contemplation has two parts: first, distinguishing cause and effect; next, from 'Above, illuminating' onward, comparing by analogy the mutual entry of the wisdoms. The first text has two parts: first, generally distinguishing cause and effect; next, correlating with the three contemplations. The first text is fully as stated at the beginning of 'Revealing the Substance' in *Zhiguan*. Next, within the three contemplations there are two: first, citing the *Yingluo*; next, directly correlating with the three contemplations. In the first text, where it says 'the three contemplations of the *Yingluo*', it is fully as in the third note of *Zhiguan* and what is cited before and after. The meaning of cultivating contemplation is fully as in *Zhiguan*'s destroying dharmas everywhere in a gradual and non-gradual manner. Next, from 'Now using' onward, directly illuminates the contemplative wisdom in terms of the three contemplations. Next, evaluating coarse and subtle also has two: first, the teachings; next, the flavors. In the first there are two: first, evaluating that the previous two do not form the three truths at all, and therefore are not used.