法華玄義釋籤 1.110

1.110

「既不」下重判，但空於化他中是實，於自行中是權，三藏唯有一但真故。「但不但」等者，若自他相對，但是他實、不但是自實，通教真中有二實故，是故二教並非經體。「出二邊中」等者，說中道故名為自行，云出二邊故名為權，此是判權實意也。

From "Since they are not" onward, it re-classifies: absolute emptiness is real in converting others, but provisional in one's own practice; the Tripiṭaka Teaching has only one absolute truth. As for "absolute and non-absolute" and so forth: if one sets self and other against each other, the absolute is the real of the other, and the non-absolute is the real of oneself; since within the truth of the Shared Teaching there are two reals, neither of these two teachings is the essence of the sūtra. Regarding "the middle emerging from the two extremes" and so forth: speaking of the middle way is called one's own practice, while saying it emerges from the two extremes is called provisional; this is the intent of classifying expedients and the real.