法華玄義釋籤 6.46

6.46

四問答通經者，問可知。答中意者，此經文狹但略指而已，以諸領付並在般若，是故此中指彼所付，今略引當文十如，如文。十二緣中引〈譬喻品〉者，虛妄即是無明故也。若已有無明必有十一。〈方便品〉者，既不通昔教，且約為佛種緣，故通該二義。次四諦中既有世間因果，必有出世能治，藥草中四俱無生，故並云空。「無上道」即道諦，「如來滅」即滅諦，且從證道以攝教道，故與二義同也。「一實諦」者，即以所助為名。「無諦」，可見。

In the fourth part, questions and answers coordinating with the sūtras: the question can be known. The meaning in the answer is: the text of this sūtra is concise, merely pointing to them briefly, because the entrustments were all in the Prajñā; therefore, here it points to what was entrusted there. Now, briefly citing the ten suchnesses from the text itself, it is as in the text. In the twelve links of conditioned arising, the citation of the 'Parable Chapter' is because false delusion is precisely ignorance. If there is already ignorance, there must be the eleven [subsequent links]. In the 'Expedient Means Chapter', since it does not communicate with past teachings, it is temporarily taken as the conditions for the Buddha-seed, thus generally covering both meanings. Next, in the four truths, since there are mundane causes and effects, there must be the supramundane remedies; in the 'Medicinal Herbs Chapter', the four are all non-arising, so they are all called empty. The 'unsurpassed path' is precisely the truth of the path; the 'Tathāgata's extinction' is precisely the truth of cessation. Temporarily subsuming the teaching path under the path of realization, it is thus identical with the two meanings. The 'one real truth' takes its name from what it assists. The 'truth of no-truth' can be seen.