妙法蓮華經玄義 2.121

2.121

三、開麁顯妙者，如經：「我法妙難思」，前三皆是佛法，豈有思議之麁異不思議之妙？無離文字說解脫義，秖體思議即不思議。譬如長者，引盆器米麵給與窮子，成窮子物。若定天性，窮子非復客作人，盆器還家，安是他物？如來於不思議方便說麁，何得保麁異妙？今決了聲聞法，是諸經之王。即是開兩因緣，即論於妙。又《大經》云：「為諸聲聞開發慧眼」者，昔慧眼但見於空，不見不空。今開慧眼，即見不空，不空即見佛性。故云：「慧眼見故，而不了了；佛以佛眼，見則了了。」此即決菩薩慧眼，開第三因緣，即絕待論於妙。

Third, opening the crude and revealing the subtle: as the sūtra states, "My Dharma is subtle and difficult to conceive." The previous three are all the Buddha's Dharma; how could the crudeness of the conceivable be different from the subtlety of the inconceivable? There is no liberation expounded apart from words; merely identifying the conceivable is the inconceivable. For example, an elder takes basins, vessels, rice, and flour to bestow upon the destitute son, making them the destitute son's property. If his original nature is settled, the destitute son is no longer a hired hand, and the basins and vessels return to the family home; how could they be another's property? The Tathāgata expounded the crude as an expedient means within the inconceivable; how can one cling to the crude as different from the subtle? Now determining the śrāvaka dharma [as such], it is the king of all sūtras. This opens the [first] two kinds of conditioned arising to discuss subtlety. Furthermore, the Great Sūtra states: "For the sake of all śrāvakas, he opens and reveals the wisdom eye." Formerly, the wisdom eye saw only emptiness and did not see non-emptiness. Now, opening the wisdom eye, it perceives non-emptiness, and non-emptiness is seeing the buddha-nature. Hence it is said: "Because the wisdom eye sees, it is not clearly distinct; the Buddha, seeing with the buddha eye, sees clearly and distinctly." This determines the bodhisattva's wisdom eye and opens the third conditioned arising, discussing subtlety in an absolute sense.