法華玄義釋籤 19.41

19.41

次難不真宗，中三：先引《大論》彈方廣破，次「若謂」下難不明佛性，三「何但」下難幻化語通、立宗不成。初文破不真宗，指《大品》十喻者，如《止觀》第五記。十喻既是《大品》正文，龍樹彈者但為方廣不曉即空不空等理，但指如幻為不生滅；如幻但是俗諦而已，如何得立為般若宗？般若意在空及不空，故云「失般若意」。次文可見。第三文又二：先難，次結。

Next, refuting the tenet of the non-true has three parts: first, citing the Great Treatise's reprimand of the Fangguang to refute it; second, from 'If it is said' downward, challenging its failure to explain Buddha-nature; third, from 'Why only' downward, challenging that the phrasing of illusion-like transformation is shared, so establishing a tenet fails. The first passage, refuting the tenet of the non-true, points to the ten analogies of the Large Sūtra, as noted in the fifth fascicle of Zhiguan. Since the ten analogies are the authentic text of the Large Sūtra, Nāgārjuna's reprimand was merely because the Fangguang did not understand the principle of identity with emptiness and non-emptiness, etc., and merely pointed to illusion-likeness as non-arising and non-perishing; illusion-likeness is merely conventional truth, so how could it be established as the tenet of prajñā? The intention of prajñā lies in emptiness and non-emptiness; hence it is said to 'lose the intention of prajñā'. The next passage can be seen. The third passage also has two parts: first, the challenge; second, the conclusion.