法華玄義釋籤 7.38

7.38

次判開亦應約四教五味，但文略無。於中又二：先略述判開，次「又四」下明判所以。由境轉故方得名妙，此約悟論妙，所以四人用觀皆從受起，故知四人初觀皆以生滅因緣為境，用觀方法則有四別。此生滅境隨妙智轉方成妙境，境若不轉智亦不轉，故知雖用妙智境仍生滅，故云「不轉則麁」。又何但妙悟須轉，前之三教亦須待轉方受教名，如不見三世生滅，亦不成三藏之境，餘例可知。是故深須了此境智。若得此意，下去諸智準此可知。「仍是待絕之意」者，若不轉麁成妙故成相待意也，若即麁成妙方成絕待意也。

Next, classification and opening should also be treated in terms of the four teachings and five flavors, but the text is abbreviated and omits them. Here there are also two parts: first, a brief recounting of the classification and opening; next, from "Moreover, four..." onward, explaining the reason for classification. It is because the object transforms that it can be called subtle; this discusses subtlety in terms of awakening. The reason the four kinds of persons apply contemplation beginning from sensation is that we know the initial contemplation of all four persons takes arising and perishing conditioned arising as its object, yet the methods of applying contemplation have four distinctions. When this arising and perishing object transforms along with subtle wisdom, only then does it become a subtle object; if the object does not transform, the wisdom also does not transform. Hence we know that although subtle wisdom is applied, if the object remains arising and perishing, therefore it is said, "If it does not transform, it is coarse." Moreover, why should it be only subtle awakening that requires transformation? The preceding three teachings must also await transformation before they receive the names of the teachings: for example, if one does not see arising and perishing across the three times, this also does not constitute an object of the Tripiṭaka [Teaching]. The remaining cases can be understood by analogy. Therefore one must deeply comprehend this object and wisdom. If one grasps this idea, the various wisdoms below can be understood by following this analogy. As for "it is still the sense of relative and absolute": if one does not transform the coarse to become subtle, this constitutes the relative sense; if one identifies the coarse with the subtle, only then does it constitute the absolute sense.