法華玄義釋籤 3.46

3.46

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.