妙法蓮華經玄義 2.193

2.193

今明三諦為三：一、明三諦。二、判麁妙。三、開麁顯妙。却前兩種二諦，以不明中道故，就五種二諦，得論中道，即有五種三諦。約別入通，點非有漏非無漏，三諦義成：有漏是「俗」；無漏是「真」；非有漏非無漏是「中」。當教論中，但異空而已；中無功用，不備諸法。圓入通三諦者，二諦不異前；點非漏非無漏具一切法，與前中異也。別三諦者，開彼俗為兩諦，對真為中。中，理而已（云云）。圓入別三諦者，二諦不異前，點真中道具足佛法也。圓三諦者，非但中道具足佛法，真、俗亦然。三諦圓融，一三、三一，如《止觀》中說（云云）。

Now, clarifying the three truths is divided into three: 1. Clarifying the three truths. 2. Evaluating coarse and subtle. 3. Opening the coarse and revealing the subtle. Setting aside the former two kinds of two truths because they do not clarify the Middle Way, if we turn to the five kinds of two truths where the Middle Way can be discussed, there are then five kinds of three truths. In terms of entering the shared from the distinctive, pointing to neither defiled nor undefiled, the meaning of the three truths is established: the defiled is the 'conventional'; the undefiled is the 'ultimate'; neither defiled nor undefiled is the 'middle'. In terms of the teaching itself, discussing the middle is merely differing from emptiness; the middle lacks active function and is not equipped with all dharmas. In the three truths of entering the shared from the perfect, the two truths do not differ from the former; pointing to neither defiled nor undefiled as being endowed with all dharmas differs from the former middle. In the distinctive three truths, one opens that conventional into two truths, matching the ultimate as the middle. The middle is principle alone (etc.). In the three truths of entering the distinctive from the perfect, the two truths do not differ from the former; one points to the true middle way as being complete with the Buddhadharma. In the perfect three truths, not only is the Middle Way complete with the Buddhadharma, but the ultimate and conventional are also like this. The three truths are perfectly integrated: one is three, three is one, as explained in the Zhiguan (etc.).