法華玄論 1.84

1.84

復次欲示中道離二邊相，故說是經。言二邊者，據昔五乘有二種邊：一者人天乘為世間邊，自餘三乘為出世間邊。稟教之徒謂世間乘異出世乘、出世乘異世間乘，故名二邊。至法華教明一豪之善皆入一乘，無復世出世異乘，故名中道。又昔言有異大之小、異小之大，復名二邊。法華教起會茲大小同入一乘，無復大小異乘，故名中道也。

Furthermore, this sūtra is preached in order to demonstrate the characteristic of the middle way that transcends the two extremes. As for the 'two extremes': according to the former five vehicles, there are two kinds of extremes. First, the human and heavenly vehicles are the worldly extreme, while the remaining three vehicles are the world-transcending extreme. Followers of the teachings thought that the worldly vehicles were different from the world-transcending vehicle, and the world-transcending vehicle was different from the worldly vehicles; hence they were called the two extremes. Coming to the teaching of the Lotus, it clarifies that even the slightest good enters into the one vehicle, and there is no longer a difference between worldly and world-transcending vehicles; hence it is called the middle way. Furthermore, formerly it was said that there is a Hinayāna distinct from the Mahāyāna, and a Mahāyāna distinct from the Hinayāna; these are also called the two extremes. When the teaching of the Lotus arises, it converges these great and small to enter into the one vehicle together, so that there are no longer separate vehicles of great and small; hence it is called the middle way.