妙法蓮華經玄義 2.187

2.187

若如上說，《法華》總括眾經，而事極於此，佛出世之本意，諸教法之指歸。人不見此理，謂是因緣事相，輕慢不止，舌爛口中。若得其旨，深見七種，二十一種無量教門，意氣博遠，更相間入，繡淡精微，橫周豎窮，悉歸會《法華》。二萬燈明、迦葉等古佛設教，妙極於此。有經云：「彌勒當來，亦妙極於此。釋迦仰同三世，亦妙極於此。」《涅槃》贖命重寶，重抵掌耳。觀此妙旨，宏壯包籠，尋者須曠其意，莫以人情局彼太虛也。

If it is as stated above, the Lotus comprehensively subsumes all sūtras, and the matter reaches its ultimate here; it is the original intent of the Buddha's appearance in the world and the destination of all teachings. People who do not see this principle think it is mere phenomenal circumstances and show incessant contempt, so that their tongues rot in their mouths. If one grasps its purport, deeply perceiving the seven types and twenty-one types of immeasurable teaching approaches, whose scope is vast and far-reaching, mutually interpenetrating, intricately patterned and exquisitely refined, pervading horizontally and exhausting vertically, all converging and reuniting in the Lotus. The teachings established by ancient Buddhas such as Candrasūryapradīpa of twenty thousand [eons] and Kāśyapa reached their ultimate subtlety here. A sūtra says: 'When Maitreya comes in the future, it will also reach its ultimate subtlety here. Śākyamuni reverently harmonizes with the three periods, and it also reaches its ultimate subtlety here.' In the Nirvāṇa [Sūtra], the heavy jewel that redeems life merely strikes hands with this again. Observing this subtle purport, so magnificent and all-encompassing, those who examine it must broaden their minds, and not confine that vast emptiness with human sentiment.