法華玄義釋籤 3.46

3.46

八明權實者，先標，次釋。釋中二：先正釋，次料簡。先正釋中二：初重指前對諦未判權實，故云「通途」。次正釋中二：初四教，次五味。初文自四：初三藏中又四：初引論總判，言「釋論云諸經多說三悉檀」等者，此是大小相對而說，即指三藏經為諸經，般若為第一義，各有其意。次「三藏」下示教觀體。非無空理，但非即空，故云「少」耳。三「就三藏菩薩」下且許當教以論三四。言「約三悉以明四」者，非但無中道第一義諦，亦無真諦第一義諦，且據緣真伏惑邊說立第一義名耳，故云「約三明四」。又明四者能為他說四，故云「明四」；自行但得三耳。四「雖爾」下正判屬權。次通教中亦四：初形前立名。次「故」下引論證巧，且約即空明第一義。三「就佛」下當教判得。四「而約」下正判屬權。次別教中三：初形前，次「而猶」下望後，三「教道」下正判屬權。次圓教中二：初亦形前，次「故四悉」下正判是妙，次約五味中可見。

Eighth, explaining the provisional and the real: first stating, next explaining. In the explanation, there are two: first the main explanation, next the critical evaluation. In the main explanation, there are two: first pointing back to the previous correlation with the truths, not yet classifying the provisional and the real, hence calling it "general course". Next, in the main explanation, there are two: first the four teachings, next the five flavors. The first text itself has four: first, in the Tripiṭaka Teaching, there are again four: first citing the treatise to make an overall classification; stating that "the commentary says that the sūtras mostly preach three siddhāntas" and so forth—this is stated in contrast between the great and the small, pointing to the Tripiṭaka sūtras as the "sūtras", and prajñā as the ultimate truth, each having its own meaning. Next, from "Tripiṭaka" onward shows the essence of the teaching and contemplation. It is not that there is no empty principle, but it is not identity-with-emptiness; hence it merely says "scant". Third, from "as for the bodhisattva of the Tripiṭaka Teaching" onward, provisionally granting their own teaching to discuss three and four. Stating "explaining four based on three siddhāntas": not only is there no ultimate truth of the Middle Way, there is also no ultimate truth of the truth of reality; it merely establishes the name of ultimate truth based on leaning toward the real to subdue afflictions, hence saying "explaining four based on three". Furthermore, explaining four means being able to preach four for others, hence saying "explaining four"; in their own practice they only attain three. Fourth, from "even so" onward, definitively classifying it as belonging to the provisional. Next, in the Shared Teaching, there are also four: first establishing the name in comparison with the preceding. Next, from "therefore" onward, citing the treatise to prove skillfulness, provisionally explaining the ultimate truth based on identity-with-emptiness. Third, from "as for the Buddha" onward, classifying attainment within its own teaching. Fourth, from "and based on" onward, definitively classifying it as belonging to the provisional. Next, in the Separate Teaching, there are three: first comparing with the preceding, next from "and yet" onward looking to what follows, third from "the teaching path" onward definitively classifying it as belonging to the provisional. Next, in the Perfect Teaching, there are two: first also comparing with the preceding, next from "therefore the four siddhāntas" onward definitively classifying it as wonderful; next, in terms of the five flavors, it is understandable.