法華玄義釋籤 1.31

1.31

今初云「為蓮故華」者，約時且寄華嚴頓後而說，頓中之別理實教權且置未論。鹿苑施小、方等般若已為開廢而作方便，如此說者且在於小。若約教者，通前四時三教皆權二乘，唯在法華，菩薩處處得入，而今文引且從引小，小難引故，故寄說之。「知第一寂滅」約佛自行，自行即是理實，「以方便力故」正明施權。應云為五比丘說，文中略者為欲即說施權意故，即以下句種種之言兼之。從「雖示」下明施權意也。雖復施權，本為於實。「種種道」者，即兩教因人別教教道，五時八教故云種種。

Now, the initial statement "for the sake of the lotus fruit, the flower [blooms]" is spoken by provisionally locating it after the sudden teaching of the Avataṃsaka in terms of time; the Distinct [Teaching] within the sudden, with its principle-real and teaching-provisional, is set aside and not yet discussed. The Deer Park setting forth the Hinayāna, and the Vaipulya and Prajñā [teachings], have already served as skillful means for opening and abolishing; speaking like this applies provisionally to the Hinayāna. If considered in terms of doctrine, throughout the preceding four periods and three teachings, all [teachings for] the two vehicles are provisional; only in the Lotus Sūtra do bodhisattvas gain entry everywhere. Yet the present text cites provisionally by following the guidance of the Hinayāna, because the Hinayāna is difficult to guide, and so it speaks by lodging in it. "Knowing the foremost quiescence" pertains to the Buddha's own practice; the own practice is precisely the principle-real. "Through the power of skillful means" directly clarifies setting forth the provisional. It should say that he preached for the five bhikṣus; the text abbreviates this because it wishes to immediately express the intention of setting forth the provisional, which is subsumed by the phrase "various kinds" in the following sentence. From "although showing" onwards, it clarifies the intention of setting forth the provisional: although he sets forth the provisional, it is originally for the sake of the real. "Various paths" refers to the causal persons of the two teachings and the teaching-path of the Separate Teaching; because of the five periods and eight teachings, it says "various kinds".