法華玄義釋籤 4.4

4.4

Fourth, directly discussing the present intention also has two: first borrowing Guangzhai's meanings to reveal the present subtlety, and next the direct explanation. The first text has three: first the heading, next the explanation, and third the conclusion. In the explanation there are two: first the explanation, and next, from 'first, in terms of' onward, the determination. The first text itself has four: first, in the explanation in terms of the ten realms, there are two: first the explanation, and next the conclusion. In the first explanation there are two: first the cause, and next the fruition. First, in the cause there are two: first the explanation, and next the fusion and harmonization. In the first explanation there are three: substance, position, and function. Within a single thought-moment, one dharma embracing nine is called 'broad'; within a single thought-moment, none of the nine are not the Buddha-dharma, hence called 'high'. None of the ten dharmas are not the three truths, and all have the function of breaking the three delusions and manifesting the three bodies. Next, in the meaning of the fusion and harmonization: the preceding meaning of broad resembles the horizontal; the next meaning of high resembles the vertical; in function, it seems exclusively to possess the three. Therefore, it is necessary to unite the preceding two meanings to collectively form one meaning: it is simply that the single mind of the three truths has substance, position, and function. Next, in the three meanings of fruition, the words 'the substance is pervasive' refer to the original dharma body, namely, the dharma body already accomplished at the root ground. Not only are the high and broad distinct, but it indicates that cause and fruition across the two gates of origin and traces are eternally distinct. From 'this is' onward is the conclusion, which can be understood.