法華玄義釋籤 2.70

2.70

次問者，此問依前答生，前答妙因妙果因果俱時，華果體即，小乘屬權，權亦即實；菴城亦小，何不即耶？若破菴城則無華唯蓮，破權方實即義安在？答「小乘是化他」乃至「喻耳」者，且約初說小隔於大，是故云破，以大破之，故云「須破」。自行即是體內之權故以華喻，然化他之權據佛本意並屬自行。又初約施權故屬化他，今論開權故屬自行，施開被緣其理不二。

Regarding the next question: this question arises relying on the previous answer. The previous answer stated that wondrous cause and wondrous effect, cause and effect are simultaneous, flower and fruit are identical in substance, the Hinayana belongs to the provisional, and the provisional is also identical to the real; the grass hut and conjured city are also Hinayana, so why are they not identical? If the hut and city are demolished, then there is no flower, only the lotus; when the provisional is demolished before the real [is shown], where does the meaning of identity lie? The answer, 'The Hinayana is the transformation of others...' down to '...is merely a simile,' is temporarily spoken in terms of the initial teaching where the small is separated from the great, and is therefore called 'demolishing'; using the great to demolish it, it is therefore said 'must be demolished'. One's own practice is precisely the provisional within the essence, hence it is illustrated by the flower; however, the provisional of transforming others, based on the Buddha's original intention, entirely belongs to one's own practice. Furthermore, initially, in terms of applying the provisional, it belongs to transforming others; now, discussing opening the provisional, it belongs to one's own practice; applying and opening accord with conditions, yet their principle is non-dual.