法華玄義釋籤 1.106

1.106

「今言」下簡非者，舉離四謗，謗即是非，謂實相中無四謗也。四即是謗，故云四謗。兩教二乘不能即權而實，名為斷無。藏通菩薩不能即實而權，名為建立。別教菩薩棄邊取中，名之為異。地前為權實，登地為雙非，並語地前不能權實即中及中照權實，故不免異及以盡謗。次結中云「斯乃」等者，本迹為二經，迹經謂〈方便品〉中實相是也。本經謂〈壽量品〉中非如非異是也。《金剛藏》及《中論》為兩論。「致」猶得也。謂兩論二經同得實體。

Regarding "Now it is said" onward, which eliminates errors: it raises departure from the four slanders. Slander is precisely error, meaning that within the true aspect the four slanders do not exist. The four [views] are themselves slander; hence they are called the four slanders. The two vehicles of the two teachings are unable to make expedients identical to the real; this is called [the slander of] total annihilation. The bodhisattvas of the Tripiṭaka and Shared teachings cannot make the real identical to expedients; this is called [the slander of] positing existence. The bodhisattvas of the Separate Teaching abandon the extremes and grasp the middle; this is called [the slander of] difference. Prior to the bhūmis is provisional and real, while upon ascending the bhūmis is the double negation; both speak of the stages prior to the bhūmis being unable to make the provisional and real identical to the middle or to have the middle illuminate the provisional and real. Thus they do not escape difference and the slander of exhaustiveness. Next, in the conclusion, when it says "This is indeed" and so forth: the origin and traces are two sūtras; the trace sūtra refers to the true aspect in the "Expedient Means" chapter, and the origin sūtra refers to "neither such nor different" in the "Lifespan" chapter. The Vajragarbha [passage in the Daśabhūmikā Sūtra-śāstra] and the Mūlamadhyamakakārikā are the two treatises. "Attainment" (zhi) means to obtain. It means that the two treatises and the two sūtras equally obtain the real essence.