法華玄義釋籤 11.19

11.19

次明三有廢不廢等，中又二：先三一對辨，次「又教」下教行等對辨。初又二：先釋，次寄此且明判開。初又二：先約教，次以行智等例。初又二：先廢不廢，次立不立。初文二：先標，次釋。言「從得道夜至泥洹夜」乃至「初教何曾廢」者，初後俱集故知不廢，況結集已留被末代，故知即是成前逗後。既結集在文，當知法華教興，此教仍須逗後，通別俱爾。據法華則廢，據教存則不廢。次立不立中有立不立，即指小機以對華嚴，若至法華無不立義，故云「亦立不立」也。言「中間可知」者，始謂華嚴，終謂法華，中間三味並有得入佛慧之義，名之為立。但鹿苑密入，餘教顯入，鹿苑密入通大小人，餘味顯入唯在於大。若餘味小人於彼密入，義同鹿苑。次約行智等略例中，所言諸者，亦須一三相望，如前所說故不復論。

Next, explaining that the three have abolishing and non-abolishing, which again has two parts: first, contrasting and distinguishing the three and the one; next, from "Moreover, teachings..." onwards, contrasting and distinguishing teachings, practices, and so forth. The first again has two parts: first, explaining; next, using this occasion to briefly clarify classification and opening. The first again has two parts: first, regarding teachings; next, analogizing with practice, wisdom, and so forth. The first again has two parts: first, abolishing and non-abolishing; next, establishing and non-establishing. The first passage has two parts: first, stating the topic; next, explaining. Regarding "From the night of attaining the Way to the night of entering nirvāṇa" down to "how could the initial teaching ever be abolished?": because both the beginning and the end were compiled, we know it is not abolished, not to mention that after being compiled, it was preserved to instruct later generations; thus we know it completes what came before and accommodates what comes after. Since it was compiled in textual form, it should be understood that even when the Lotus Sūtra's teaching arose, this teaching still had to accommodate those who came after, which is true for both the Shared and Separate Teachings. In terms of the Lotus Sūtra, it is abolished; in terms of the persistence of the teaching, it is not abolished. Next, under establishing and non-establishing, "having establishing and non-establishing" refers to small faculties in contrast to the Avataṃsaka Sūtra; once reaching the Lotus Sūtra, there is no meaning that is not established, hence it is said "also established and not established." The statement that "the intermediate may be understood" means: the beginning is the Avataṃsaka, and the end is the Lotus Sūtra; the three intermediate flavors all have the meaning of gaining entry into Buddha-wisdom, which is called "establishing." However, at the Deer Park entry was secret, while in the other teachings entry was explicit. The secret entry at the Deer Park applied generally to both small and great persons; the explicit entry in the remaining flavors was only for the great. If small persons in the remaining flavors entered secretly therein, the meaning is identical to that of the Deer Park. Next, in the brief analogy regarding practice, wisdom, and so forth, what is referred to as "the various" must also be considered in mutual relation between one and three; being as explained before, it is not discussed again.