法華玄義釋籤 20.22

20.22

次正明中意則不爾，互相成益，五味則一道豎進，味味有半滿相成。復於味味，皆有祕密及以不定，是則慧得方便，故慧解。方便得慧則方便解，權實俱遊，於茲明矣。於中又二：先略明離過，次「若華嚴」下正判。初文中言「不相離」者，半滿相對，有開有合。今家五味次第，唯用《大經》，為有所據。然諸教意散在諸經，《大經》之文但略結示前諸教耳。次正判又二：初正判，次「如來」下明半滿之功，是則今家相成之意不同古人者，良有以也。初文中，言「頓滿」等者，華嚴正隔小明大，於彼初分永無聲聞，故云「唯滿」。後之四味，或單或帶，可以意知，是故不同舊人所判，況復次第永異他人。次功能中二：初舉化主稱歎，次述聲聞領解。

Next, the intention in the direct clarification is not like that; they mutually complete and benefit each other. The five flavors represent a single path progressing vertically, and in every flavor there is the mutual completion of half and full. Furthermore, within every flavor, there are also the secret and indeterminate. In this way, when wisdom attains expedient means, wisdom is liberated; when expedient means attain wisdom, expedient means are liberated. That the provisional and real are traversed together is clear from this. Within this there are again two [parts]: first, briefly clarifying freedom from error; second, from "If the Avataṃsaka" onwards, directly evaluating. In the first text, when it says "not separated from each other," the relative comparison of half and full has its opening and combining. Our school's succession of the five flavors relies solely on the Great Sūtra because it has an authoritative basis. Yet the intentions of the various teachings are scattered throughout the various sūtras; the text of the Great Sūtra merely summarizes and indicates the preceding teachings. In the direct evaluation there are again two: first, the direct evaluation; second, from "The Tathāgata" onwards, clarifying the function of the half and the full. Thus, there is good reason why our school's meaning of mutual completion differs from that of the ancients. In the first text, when speaking of "sudden and full," etc.: the Avataṃsaka properly sets aside the small to clarify the great, and in its initial division there are never any śrāvakas, hence it is said to be "solely full." As for the subsequent four flavors, whether single or combined can be known through its meaning; therefore it differs from the classifications of the older teachers, not to mention that its sequence is permanently distinct from that of others. In the subsequent [section on] functions there are two: first, citing the converting master's praise; second, recounting the śrāvakas' expressed understanding.