法華玄義釋籤 1.92

1.92

次列三義，初義云「華實具足」等者，為蓮故華、華掩於實，為實施權、實在權內，體復不異故云「即實而權」。機熟須開、開彼能覆，情悕近果，名之為覆。拓彼近謂名之為開，開何所開？即彼能覆。又「華落蓮成」等者，華落譬非權，蓮落譬非實，開已即廢時無異途，開教行人理，同一理故，故實立已同冥三德，故知三德不當權實。

Next, listing the three meanings: the first meaning states 'blossom and fruit complete together' and so forth—for the sake of the lotus there is the blossom, the blossom conceals the fruit; for the sake of the real he applies the provisional, the real is within the provisional; their substance is moreover not different, hence it says 'the provisional is identical to the real.' When the capacity is mature it must be opened; opening that which can conceal: the mind yearning for the proximate fruit is called concealing. Expanding that proximate conception is called opening. Opening what is opened? It is that which can conceal. Moreover, 'the blossom falls and the lotus is formed' and so forth: the blossom falling is an analogy for the non-provisional; the lotus falling is an analogy for the non-real. Having been opened, it is immediately set aside, at that time without different paths; opening the teachings, practitioners, and principles, they are identical to the one principle; therefore, once the real is established, they merge together into the three virtues; hence one knows that the three virtues do not correspond to provisional and real.