法華玄義釋籤 17.65

17.65

五識通塞中三：初譬，次合，三結意。初譬中云「主兵寶取捨得宜」者，強者綏之為捨，弱者撫之為取。「綏」者，《國語》云：「綏其謗言」，謂止也。《左傳》云：「交綏而退也。」爭而兩退，故曰「交綏」。今謂強者止之退之，弱者安之進之，故塞強而通弱，應進通而退塞。次合中還約一念而論強弱。三結中三：初寄竪門以論一念，次「節節」下正結撿挍，三「若不」下結釋。若其不能節節撿挍，非唯行不進趣，理解亦亡，故云「失」也。

Fifth, in recognizing the open and obstructed, there are three: first, the analogy; second, the correlation; third, concluding the meaning. In the initial analogy, the phrase "the jewel of the master of troops adopts and rejects appropriately" means: pacifying the strong constitutes rejecting, and consoling the weak constitutes adopting. Regarding "pacifying" (sui), the Guoyu says, "pacified their slanderous words," meaning stopped. The Zuo zhuan says, "each withdrew after a mutually accepted standoff (jiaosui)." Two opposing sides retiring after a clash is called jiaosui. Here it means that the strong are halted and made to retreat, while the weak are comforted and made to advance; hence, obstructing the strong and opening the weak means one should advance what is open and obstruct what is blocked. Next, in the correlation, strength and weakness are discussed based on a single thought. Third, in the conclusion, there are three: first, relying on the vertical gate to discuss a single thought; second, from "step by step" onward, directly concluding the examination; third, from "if not" onward, concluding with an explanation. If one cannot examine step by step, not only will practice fail to advance, but comprehension of the principle will also be lost; hence it says "loss."