妙法蓮華經玄義 1.203

1.203

九、開權顯實者，一切諸法莫不皆妙，一色一香無非中道，眾生情隔於妙耳。大悲順物，不與世諍，是故明諸權、實不同。故《無量義》云：「四十餘年，三法、四果、二道不合」、「今開方便門，示真實相」、「唯以一大事因緣，但說無上道」、「開佛知見，悉使得入究竟實相」。除滅化城，即是決麁；皆至寶所，即是入妙。若乳教四妙，與今妙不殊。唯決其四權，入今之妙。是故文云：「菩薩聞是法，疑網皆已除」，即此意也。決酪教四權、生蘇十二權、熟蘇八權，皆得入妙。故文云：「千二百羅漢，悉亦當作佛」，又云：「決了聲聞法，是眾經之王，聞已諦思惟，得近無上道」。《方等》、《般若》所論妙者，亦與今妙不殊。開權顯實，其意在此。

Ninth, "opening the provisional and revealing the real": among all dharmas there is none that is not subtle; not a single color or scent fails to be the Middle Way. It is merely that the sentiments of sentient beings are separated from the subtle. The Great Compassion accords with beings and does not contend with the worldly; therefore it clarifies the differences between various provisionals and the real. Thus the *Anantanirdeśa-sūtra* states: "For more than forty years, the three dharmas, the four fruits, and the two paths did not combine"; "Now I open the gate of expedient means and demonstrate the true mark"; "Only for the sake of the one great cause and condition do I solely teach the unsurpassed path"; "Opening the buddha-knowledge and vision, I cause them all to enter the ultimate true mark." Removing the conjured city is resolving the coarse; everyone arriving at the place of jewels is entering the subtle. As for the four subtleties of the milk teaching, they are not different from the present subtlety; it is only that their four provisionals are resolved into the present subtlety. Therefore the text states: "When bodhisattvas hear this Dharma, their nets of doubts are all removed"—this is precisely what it means. When the four provisionals of the curd teaching, the twelve provisionals of the curds teaching, and the eight provisionals of the butter teaching are resolved, they all attain entry into the subtle. Therefore the text states: "Twelve hundred arhats will also all become buddhas"; and it also states: "The definitive resolution of the śrāvaka Dharma is the king of all sūtras; hearing it and contemplating it attentively, one approaches the unsurpassed path." The subtleties discussed in the *Vaipulya* and *Prajñā* are also not different from the present subtlety. Opening the provisional and revealing the real: its purport lies here.