法華玄義釋籤 19.9

19.9

次文二：初明開顯，次結成綱紀。從「過此難已」去唯至法華說前教意、顯今教意，故云「過此已後」。定之以父子，開權人也。付之以家業，委權實法也。此約迹門開權顯實。次拂之以權迹、顯之以實本，此本門開迹顯本也。此即法華之大綱。今家之撮要不過數行而已，收一代教法，出法華文心，辨諸教所以，請有眼者委悉尋之。勿云法華漸圓不及華嚴頓極，當知法華約部則尚破華嚴般若，約教則尚破別教後心，如此教旨豈同外人因中有果等而為匹類耶？一一文中皆先述教意，次引文證。

The second passage has two parts: first, clarifying the opening and revealing; second, concluding with the establishment of the guiding principle. From "after crossing these difficulties" onward, it is only upon reaching the Lotus Sūtra that the intent of the previous teachings is stated and the intent of the present teaching is revealed; hence it says "after this". Determining them as father and son is opening the provisional persons. Entrusting them with the family estate is committing the provisional and real dharmas. This is opening the provisional and revealing the real from the perspective of the trace gate. Next, brushing away the provisional traces and revealing the real origin is opening the traces and revealing the origin from the perspective of the origin gate. This is indeed the major cord of the Lotus Sūtra. Our school's summary amounts to no more than a few lines, yet it gathers the doctrinal teachings of the single lifetime, brings out the heart of the Lotus Sūtra text, and discerns the reasons for the various teachings; we ask those with eyes to examine it in full detail. Do not say that the gradual and perfect of the Lotus Sūtra is inferior to the sudden and ultimate of the Avataṃsaka; one must realize that in terms of section, the Lotus Sūtra still refutes the Avataṃsaka and the Prajñā, and in terms of teaching, it still refutes the final mind of the Separate Teaching. How could a doctrinal purpose such as this be matched with non-Buddhists asserting an effect within the cause and the like? In each and every passage, it first outlines the intent of the teaching and next cites textual proof.