法華玄義釋籤 1.89

1.89

次今經下明醍醐味，又三：初正明今經，次「令一」下明說佛本意，三「故建」下結立名也。初文捨者，捨秖是廢，故知開廢名異體同。次文者，事不獲已使一音異解，既調熟竟道味無殊，餘生滅度想，若五千起去，並付待後會及彼土方聞。「乃暢」等者，經云「一大事因緣故，出現於世」，大事既遂，出世意周。三結者，既此經名妙驗前四猶麁，三結中總結四味，不立妙名為何所以，以兼等故判部屬麁，如細人麁人二俱犯過，從過邊說俱名麁人。此經異彼，故云「無復」，方得獨立妙名故也。

Next, from 'the present sūtra' downward, it clarifies the flavor of ghee, again in three parts: first, directly clarifying the present sūtra; next, from 'Causing one...' downward, clarifying the original intention of the Buddha's preaching; third, from 'Therefore establishing...' downward, concluding the establishment of the name. In the first text, 'discarding' is simply setting aside; hence one knows that 'opening' and 'setting aside' are different names for the same substance. In the second text, having no other choice, he caused the single voice to be understood differently; once they were matured, the flavor of the Path was without difference. For those remaining who gave rise to the thought of extinction, as well as the five thousand who arose and departed, all were entrusted to await later assemblies and hearing it only in that land. 'Finally expressed...' and so forth: the sūtra says, 'For the sake of the one great cause, they appear in the world.' Once the great cause was fulfilled, the intent of appearing in the world was complete. Third, regarding the conclusion: since this sūtra is named wonderful, testing the preceding four reveals they are still crude. In the third conclusion, it summarizes the four flavors: why was the name 'wonderful' not established? Because of admixture and the like, the divisions are judged to belong to the crude. Just as when a fine person and a crude person both commit an error, speaking from the side of the error, both are called crude persons. This sūtra differs from those, hence it says 'no longer', only then being able to independently establish the name 'wonderful'.