法華玄義釋籤 15.28

15.28

此與迹門其意稍異，迹門判竟義必須開。何者？如判中云若教若味皆前麁後妙，若不開者，人謂三四之外別有圓及醍醐，是故開三即圓、四即醍醐。今本門十則不如此，前廣釋十中一一皆以三義釋迹，近成不同義當於麁，拂迹指本義同於妙，據此已是約事判開，一一復言不思議一，此復約理以開一切，恐人不了故，復於此別立兩門判前麁妙，此判即開，況復二文復約理開。

Here the intention differs slightly from the trace gate. In the trace gate, having classified, in meaning it must be opened. Why? As stated in the classification, both teachings and flavors are coarse first and subtle later. If not opened, people would suppose that outside of the three and the four there are separately the perfect [teaching] and ghee. Therefore, opening the three is the perfect, and [opening] the four is ghee. Now the ten of the origin gate are not like this. Previously, in extensively explaining the ten, each was explained with three meanings regarding the traces: their recent attainment being different corresponds in meaning to the coarse; brushing away the traces and pointing to the origin corresponds in meaning to the subtle. Based on this, it is already a classification and opening in terms of phenomena. Each again states the inconceivable one; this again opens everything in terms of principle. Fearing people might not understand, he again separately establishes here two gates to classify the preceding coarse and subtle. This classification is itself opening, not to mention that the two passages furthermore open in terms of principle.