法華玄義釋籤 1.88

1.88

次從雖種種至非佛本懷者，次明用四味意，探取法華說彼四味本懷未暢，故歸會法華。所以施設之言通於麁妙，爾前猶用權施設故。言「隨他」等三者，此隨他等三有通有別，若歷七重及以四教一一說之，此依諸教通總而說，今別約法華別相而說。自法華已前皆曰隨他，故前教中雖並有融，以兼帶故並屬隨他，未堪開顯名不務速，務事速也。唯至今經開諸不融唯獨一融，使前諸部同一妙法，出世意足，是故下文云乃暢也。「故言」等者，結歸初文不說之意，「務」亦急也。

Next, from 'Although diverse...' to '...not the Buddha's original intent', it next clarifies the intention of using the four flavors: anticipating the Lotus Sūtra, expounding those four flavors did not yet express the original intent, so they are unified and returned to the Lotus Sūtra. Therefore, the word 'provision' applies commonly to both the crude and the subtle, because prior to this, provisional means were still employed as provisions. Regarding the three terms 'according with others' and so forth: these three terms of 'according with others' and so forth have both general and specific applications. If one traverses the seven levels and the four teachings to expound them one by one, this is expounding according to the general and universal nature of the various teachings; here, it is expounded specifically with respect to the particular characteristics of the Lotus Sūtra. Everything prior to the Lotus Sūtra is called according with others; therefore, although the preceding teachings all had fusion, because they were admixed, they all belonged to according with others. Not being ready for opening and disclosure is called 'not striving for speed'—striving for the speed of matters. Only arriving at the present sūtra does one open all non-fusions into solely the single fusion, causing the preceding various divisions to be identical with the single Wonderful Dharma, fulfilling the intent of appearing in the world; hence the text below says that it was finally expressed. 'Therefore it is said...' and so forth concludes and returns to the intention of not expounding in the opening text; 'striving' also means urgency.