法華玄義釋籤 8.5

8.5

次明行妙中，文自為二，今又為三：標、列、釋。釋中初略簡麁顯妙，次「前對」下次依章解釋。初文又二：初對前境智舉麁，次「妙行者」下顯妙。初文又三：初明三法次第相須，次明三法更互相顯，三「如此」下結。初文者，行假智、智假境，智行是能到、理境是所到，到清涼池也。次文者，「解」即智也。智為行本則行藉智生，行能成智則智藉行成，智能顯理智生則理生，理未窮故則智未息，故理生則智生。結文可見。

Next, in illuminating the wonder of practice, the text naturally has two parts; now it again has three: indicating, listing, and explaining. Within the explanation, it first briefly differentiates the coarse to reveal the subtle; next, from 'Previously correlated' onward, it explains according to the sections. In the first text there are again two: first, adducing the coarse in contrast to the preceding objects and wisdoms; next, from 'Subtle practice' onward, revealing the subtle. In the first text there are again three: first, illuminating that the three dharmas are sequentially interdependent; next, illuminating that the three dharmas mutually manifest one another; third, from 'Such' onward, concluding. In the first text: practice relies on wisdom, wisdom relies on the object; wisdom and practice are that which reaches, and the principle-object is that which is reached—reaching the cool pond. In the next text: 'understanding' is precisely wisdom. Wisdom is the root of practice, so practice relies on wisdom to arise; practice can complete wisdom, so wisdom relies on practice to be completed; wisdom can reveal principle: when wisdom arises, principle arises; because principle is not yet exhausted, wisdom does not cease; therefore, when principle arises, wisdom arises. The concluding text can be seen.