法華玄義釋籤 11.21

11.21

大章第八明開者，前諸興廢並約法華前教，既對一實以明三權，即對法華以為判竟，是故直明於開，故云「可得如前」。次「即三」下顯今經意。於中三：先述開意，次「開生死」下正明開，三「若決」下將所開與本妙比決。初文中所以不言廢者，以廢義與開義大同，已如前與《止觀》記中簡竟。又恐人不曉相待中意，便謂麁外別有於妙，是故據理復須明開。又若不論待無以明絕，若明待已即指所待是於能絕，能絕亦絕方名為絕，具如前說。次正開中二：初通開初心，次別開諸位。初又二，先通舉開義，次歷圓教諸位入妙不同。初又二：初開凡夫未發之心，次開諸教博地初心。初文者，凡夫之心必有於發，理體妙故。次開諸教者，諸教始終雖各有體狀，而同在初心一類凡下，故今開之，令此四初與圓初心所觀之理無二無別。次歷圓教諸位入妙不同者，即有按位進入二妙。

As for the eighth major section, on clarifying opening: the previous instances of arising and abolishing were all discussed in terms of the teachings prior to the Lotus Sūtra. Having already contrasted the three provisional with the one real, this concluded the classification in contrast to the Lotus Sūtra; therefore, he directly clarifies opening, hence saying "it can be obtained as before." Next, from "Namely the three..." onwards, he reveals the intention of the present sūtra. Therein are three parts: first, explaining the intention of opening; next, from "Opening birth and death..." onwards, directly clarifying opening; third, from "If determined..." onwards, comparing and assessing what is opened with the original subtlety. In the first passage, the reason he does not speak of abolishing is that the meaning of abolishing largely coincides with the meaning of opening, as already distinguished before and in the notes on the Zhiguan. Moreover, fearing that people would not understand the intention behind mutual relativity and would suppose that there is a subtlety existing separately outside the coarse, he must further clarify opening based on the principle. Furthermore, if one does not discuss relativity, there is no way to clarify absolute transcendence; once relativity is clarified, pointing directly to that which is related is that which can transcend, and when that which can transcend is also transcended, only then is it named absolute transcendence, fully as explained before. Next, in the direct opening, there are two parts: first, opening beginners in general; next, opening the various stages separately. The first again has two parts: first, generally raising the meaning of opening; next, examining how entering subtlety differs across the various stages of the Perfect Teaching. The first again has two: first, opening the unaroused mind of ordinary beings; next, opening the very initial minds of ordinary beings on plain ground across the various teachings. The first passage means: the mind of an ordinary person must inevitably become aroused, because the essence of the principle is subtle. Next, opening the various teachings means: although the beginnings and ends of the various teachings each have their own substance and form, they are together ordinary and lowly of the same kind at the initial mind; therefore, now opening them causes these four initial [minds] to be no two and no different from the principle contemplated by the initial mind of the Perfect [Teaching]. Next, regarding the differing entries into subtlety across the stages of the Perfect Teaching: there are the two subtleties of according with the stage and advancing into [the stage].