法華玄義釋籤 6.5

6.5

三正釋中二：先列，次釋。初意者，一藏，二通，三別接通，四圓接通，五別，六圓接別，七圓。若《止觀》中為成理觀，但以界外理以接界內理，故藏通兩教明界內理，別圓二教明界外理，通別兩教是明兩理之交際，是故但明別接通耳。今前六重仍存教道，於法華前逗彼權機，故有圓接通別二義，實道秖應圓理接權，故釋今文，應順教道復以圓中接於但中。又此七名雖立二諦，後之五意義已含三，幻有即俗，空即是真，不空是中，但觀名中空，合在何諦？若合在俗諦，即如別教名含真入俗二諦；若合入真諦，如別圓入通名含中入真二諦，藏通即名單俗單真，圓教即名不思議真俗。細得此意，尋名釋義不失毫微。

Third, in the proper explanation, there are two parts: first, listing; second, explaining. As for the initial intention: first, Tripiṭaka; second, Shared; third, Separate connecting to Shared; fourth, Perfect connecting to Shared; fifth, Separate; sixth, Perfect connecting to Separate; seventh, Perfect. If in the Zhiguan, in order to accomplish the contemplation of principle, one solely used the principle outside the realms to connect to the principle within the realms; therefore, the two teachings, Tripiṭaka and Shared, clarify the principle within the realms, while the two teachings, Separate and Perfect, clarify the principle outside the realms. Because the two teachings, Shared and Separate, clarify the boundary between the two principles, it solely clarified the Separate connecting to the Shared. Now the preceding six tiers still preserve the doctrinal path, adapting to those provisional capacities prior to the Lotus Sūtra; hence there are the two senses of the Perfect connecting to the Shared and to the Separate. The real path ought only to connect the provisional through the perfect principle; therefore, in explaining the present text, one should conform to the doctrinal path and furthermore connect the exclusive middle with the perfect middle. Furthermore, although these seven names establish two truths, the meaning of the latter five already contains three: illusory existence is the conventional, emptiness is the real, and non-emptiness is the middle; but observe: in the names, where is emptiness combined? If it is combined in the conventional truth, it is like the Separate Teaching named the two truths of containing the real to enter the conventional; if it is combined into the real truth, it is like the Separate and Perfect entering the Shared named the two truths of containing the middle to enter the real. The Tripiṭaka and Shared teachings are named simple conventional and simple real, while the Perfect Teaching is named the inconceivable real and conventional. If one apprehends this intention thoroughly and investigates the names to explain the meaning, not an iota will be lost.