法華文句記 7.166

7.166

「一味」下約教釋者，上相但云無生死耳，約後乃云無二死者，教在分別故也。前相但云離相者無涅槃相，此教乃云得中道智慧，乃至離於二邊著也。前相但云無相亦無相，今教中云二邊因果滅者，應云通別二惑內外二死滅也。今對中道，中道從理，故此因果名離二邊，此二涅槃永殊小典，小典二滅必不同時，此中二滅更無前後。「句句例作差無差」者，既句句約教，教亦須顯差無差等，故應具如前一相中，即無住本至即是無差別文是也。故今對教明差無差若不爾者，徒開浪會虛說漫行，空列一乘之名，終無一乘之旨。稟權教者尚須識權，對此終窮安得昧實，忽都未聞性惡之名，安能信有性德之行？「究竟」等者，前總釋中已略明竟，今於廣釋理教雙結所歸，能詮所詮咸資果智，故究竟之言通論理教。具有三法而但云「種智」者，從智取境故也。

Under "the one flavor," explaining in terms of teaching: the preceding characteristic merely said "without birth and death," but when explained later it says "without the two deaths," because teaching lies in discrimination. The preceding characteristic merely said that one who possesses the characteristic of detachment has no characteristic of nirvāṇa, but this teaching says that one attains middle-path wisdom and even departs from attachment to the two extremes. The preceding characteristic merely said "formlessness is also formless," but now in the teaching it says that "the causes and fruits of the two extremes are extinguished," which means that the shared and distinct delusions and the internal and external two deaths are extinguished. Now, contrasting with the middle path—the middle path following principle—these causes and fruits are called "departing from the two extremes." These two nirvāṇas are eternally distinct from the Hinayana scriptures; in the Hinayana scriptures the two cessations are never simultaneous, whereas here the two cessations have neither before nor after. Regarding "every sentence is analogously treated as difference and non-difference": since every sentence is examined in terms of teaching, the teaching must also reveal difference, non-difference, and so on; therefore, it should be fully as in the preceding passage on the one characteristic, from "namely the root of non-abiding" to "that is the text on non-differentiation." Hence, clarifying difference and non-difference with respect to the teaching—if it were not so, one would vainly open up and assemble, speaking emptily and practicing aimlessly, uselessly listing the name of the One Vehicle without ever having the purport of the One Vehicle. Even those who receive the provisional teachings must recognize the provisional; confronting this ultimate, how could one be blind to the real? If one has never even heard the name of inherent evil, how could one believe in the practice of natural virtue? Regarding "ultimately," and so forth: this was already briefly clarified in the preceding general explanation; now, in the extensive explanation of principle and teaching, it concludes both in their destination. Both the expounding and the expounded assist the fruition wisdom; therefore, the word "ultimately" universally treats both principle and teaching. Although it possesses three dharmas, it merely says "wisdom of all species" because it takes the objective realm from the perspective of wisdom.