法華玄義釋籤 9.30

9.30

次對教以明機，見別故令法不同，故與圓對辨。「入圓」等證者，前文漸引，今明頓入，教道雖有初地之殊，證道無別同成一圓。「為顯別圓初入之門」者，地前仍存權說，故立前後二文，依前則次第修於二觀，依後則三觀圓修，有此不同，故成二別。次消前來諸境智者，亦應消前增數等行，文無者略，亦可已在五行中收。今始從因緣終至一諦，前諸境智若開顯已同成一法，故今明行還消前來諸境諸智，對今不可思議之行一行一切行，令使同與境智俱成一切行一行。初對因緣者，戒是色故，以不思議色對不思議戒，不思議業滅成不思議定，不思議惑滅成不思議智，理無異相，故名天行。圓真聖行者，且以畢竟空邊，名聖行也。即空即中，故云圓真之理。俗諦中具一切法，且取善邊屬戒聖行，攝真諦中禪意亦如是。餘文細思，對之可見。

Next, contrasting with the teaching to clarify the capacities: seeing differently causes the Dharma to be distinct, and therefore it is distinguished in contrast to the Perfect [Teaching]. In "entering the perfect..." and other proofs: the preceding text gradually led them, but now it clarifies sudden entry; although the doctrinal method has the distinction of the first bhūmi, the realised path is without distinction, together constituting the single Perfect. Regarding "in order to reveal the initial entry gates of the Separate and Perfect": prior to the bhūmis the provisional teaching is still preserved, and therefore the preceding and following two texts are established; according to the former, one sequentially cultivates the two contemplations; according to the latter, one cultivates the three contemplations in a perfect manner; having this difference, two distinct [teachings] are constituted. Next, regarding explaining the previously mentioned realms and wisdoms: one should also explain the preceding numerical practices, etc.; that the text lacks this is an abbreviation, or it may already be included within the five practices. Now, beginning from causes and conditions and ending with the single truth, if the previously mentioned realms and wisdoms have been opened and revealed, they together become a single dharma; therefore, now in explaining the practices, one returns to explain the previously mentioned realms and wisdoms, contrasting them with the present inconceivable practice of 'one practice is all practices', causing them together with the realms and wisdoms to become 'all practices are one practice'. First, contrasting with causes and conditions: because morality is form, using inconceivable form to contrast with inconceivable morality, the cessation of inconceivable karma becomes inconceivable concentration, and the cessation of inconceivable delusion becomes inconceivable wisdom; because the principle has no differentiated characteristics, it is called the heavenly practice. In the noble practice of perfect truth, taking for the time being the aspect of ultimate emptiness is called the noble practice. It is identical to emptiness and identical to the Middle, hence it is called the principle of perfect truth. In the conventional truth all dharmas are endowed; taking for the time being the virtuous aspect pertains to the noble practice of morality, and the intention of dhyāna subsumed in the true truth is also like this. For the rest of the text, consider it carefully, and by matching it, it can be seen.