法華玄義釋籤 20.21

20.21

三明半滿相成中意，且置前三，於一代教復須以半滿兩義相成，方能消通一代妨難，五味之處雖然，若不論相成於理未盡。於中為二：初明單用有妨，次「今明」下正明相成。初文中云若直用五味，猶同南師無慧方便，雖有方便無實慧故，故名為縛。若直用半滿，猶同北師無方便慧，雖有實慧，無方便故，故慧名縛。何者？若以鹿苑為半，後去皆滿，滿中但得約實一途，而失於權。以他明滿，不分權實，故今順舊，但得名實。而失生熟二蘇之益，及生熟中兩教二乘，及兩教中始入菩薩，是故滿中但得於實。

Third, as for the meaning within clarifying how the half-word and full-word teachings mutually complete each other: setting aside the previous three for a moment, within the teachings of the Buddha's lifetime one must also use the two meanings of half and full to mutually complete each other, for only then can one resolve the difficulties concerning the Buddha's lifetime. Although the positions of the five flavors are as stated, if one does not discuss mutual completion, the principle is not fully exhausted. Within this there are two [parts]: first, explaining the difficulties of using either exclusively; second, from "Now we clarify" onwards, directly clarifying mutual completion. In the first text, it states that if one merely uses the five flavors, it is like the southern masters having expedient means without wisdom; although there are expedient means, because there is no real wisdom, they are called "bondage." If one merely uses the half and full, it is like the northern masters having wisdom without expedient means; although there is real wisdom, because there are no expedient means, wisdom is called "bondage." Why is this? If one takes the Deer Park as half and all subsequent teachings as full, within the full one can only adopt the single track of the real and loses the provisional. Because others, in clarifying the full, do not distinguish provisional and real, following the old [view] one can only obtain the name of the real, yet loses the benefits of raw and cooked clarified butter, as well as the two vehicles of the two teachings within the raw and cooked, and the newly entered bodhisattvas within the two teachings. Therefore, within the full, one only grasps the real.