法華玄義釋籤 6.41

6.41

次五三諦合上四文者，若得二諦三諦離合之相，二諦既已合上三竟，即知三諦與上四同，亦無俟復合，亦為不了者耳。又復更欲取器類同者通總而合，故重合之。如合因緣中文云今且用去，即其相也。以五種真是思議滅，亦是不思議生等，亦如五三合七二中前四種不被合等，亦如二俗即是五俗，二真即是五真，即分空不空邊，空為五真，不空為五中等，並是通總類例而合，故重明之。

Next, regarding the fivefold three truths combined with the above four texts: if one grasps the aspects of separation and combination of the two truths and three truths, then since the two truths have already been combined with the above three, one knows that the three truths are identical with the above four, and there would be no need to combine them again; it is also done for those who do not understand. Moreover, wanting to take those identical in category and combine them comprehensively and generally, they are combined once more. Just as in the text on combining with conditioned arising it says 'now temporarily using...', that is the aspect. Because the five kinds of ultimate truth are conceivable cessation, and also inconceivable arising, and so forth; and just as in the fivefold three truths combined with the sevenfold two truths the first four kinds are not combined, and so on; and also just as the two conventional truths are the five conventional truths, and the two ultimate truths are the five ultimate truths, thus dividing the aspects of emptiness and non-emptiness, where emptiness is the five ultimate truths and non-emptiness is the five middle truths, and so forth—these are all combined comprehensively by analogy to categories, which is why it is explained again.