妙法蓮華經玄義 2.90

2.90

釋境為六：一、十如境。二、因緣境。三、四諦境。四、二諦境。五、三諦境。六、一諦境。然眾經赴緣，明境甚眾，豈可具載？略舉六種。六種次第者，十如是，此經所說，故在初。次十二因緣，三世輪迴，本來具有。如來出世，分別巧示，四諦名興。從廣至略，次辨二諦。二諦語通，別顯中道，次明三諦。三諦猶帶方便，直顯真實，次明一諦。一諦猶有名相，次明無諦。始從無明，終至實際，略用六種足。

Explaining the objects comprises six: first, the object of the ten suchnesses; second, the object of causes and conditions; third, the object of the four truths; fourth, the object of the two truths; fifth, the object of the three truths; sixth, the object of the one truth. However, the various sūtras respond to conditions, and they explain exceedingly numerous objects—how could they be recorded completely? We briefly present six kinds. As for the sequence of the six kinds: the ten suchnesses are what this sūtra speaks of, so they come first. Next, the twelvefold causes and conditions, revolving through the three times, are inherently possessed from the origin. When the Tathāgata appears in the world and skillfully distinguishes and indicates them, the name of the four truths arises. Moving from the broad to the brief, we next discern the two truths. Since the expression of the two truths is shared, in order specifically to reveal the middle way, we next clarify the three truths. The three truths still carry expedients; to directly reveal the ultimate reality, we next clarify the one truth. The one truth still has names and characteristics; next we clarify the truthless. Beginning from ignorance and ending at the limit of reality, using six kinds is sufficient in brief.