妙法蓮華經玄義 5.56

5.56

若約二乘辨廢者，本令事行調心，從拙度見真，見真已，教意即足，是故析教廢。為此諸義，故言廢藏、立通。元稟通教，不學三藏者，不於此人論廢。立通之意，為生理善，體法斷惑，從巧度入真，教意即足。智者見空，復應見不空，那得恒住於空？通教則廢，菩薩行、智悉廢，佛智位亦廢（云云）。二乘但教廢，餘者（云云）。此通教，通通、通別。共般若意，如上說。不共般若意，則有不廢（云云）。故知成論、地論師，秖見共般若意，不見不共意。中論師得不共意，失共意。通教既具兩意，於通菩薩及方便聲聞，即是廢義；住果聲聞，未是廢義；不共菩薩則不廢義（云云）。

If we discern abolition in terms of the two vehicles: originally they were made to harmonize their minds through phenomenal practice, seeing the true through clumsy deliverance. Once they have seen the true, the intention of the teaching is fulfilled; therefore the teaching of analysis is abolished. For these reasons, it is said that the tripiṭaka is abolished and the shared is established. For those who originally received the shared teaching and did not study the tripiṭaka, abolition is not discussed with respect to such persons. The intention in establishing the shared teaching was to generate noumenal good, comprehending phenomena to sever afflictions and entering the true through skillful deliverance; the intention of the teaching was then fulfilled. The wise see emptiness, but should also see non-emptiness; how could they permanently abide in emptiness? The shared teaching is then abolished; the practices and wisdom of the bodhisattva are all abolished, and the buddha-wisdom and stages are also abolished (and so forth). For the two vehicles, only the teaching is abolished; the rest (and so forth). This shared teaching shares with both the shared and the distinctive. The intention of the common prajñā is as stated above. In the intention of the uncommon prajñā, there is non-abolition (and so forth). Therefore we know that the masters of the Satyasiddhi and the Daśabhūmika saw only the intention of the common prajñā and did not see the uncommon intention. The masters of the Madhyamaka obtained the uncommon intention, but lost the common intention. Since the shared teaching possesses both intentions: for the shared bodhisattvas and the provisional śrāvakas, it entails abolition; for the śrāvakas who abide in the fruit, it does not yet entail abolition; and for the uncommon bodhisattvas, it entails non-abolition (and so forth).