法華文句記 5.87

5.87

所開不同，前開兩教二乘及以通別菩薩並有所證之理，故開小理以成大理。今開人天小善已成緣因大善，且據能趣善體未深，若從所趣邊說此則並有所貲，此論開權皆約案位，若從進入何獨住前緣因而已。此中但從往事以說，人事既其已定，不可存法去人，是故開為緣因，豈非如貧得寶？

What is opened is not the same. Previously, opening the two vehicles of the two teachings as well as the shared and distinct bodhisattvas, all had a principle that had been realized; therefore, the lesser principle was opened to accomplish the greater principle. Now, opening the lesser goodness of humans and devas, it is already accomplished as the great goodness of the conditional cause. This is provisionally based on the fact that the entity of the goodness capable of progressing is not yet profound. If explained from the side of that which is progressed toward, then these all provide assistance. This discussion of opening the provisional is entirely based on their assigned stages; if viewed in terms of advancement and entry, how could it merely be the conditional cause prior to the [ten] abodes? Here, it is merely explained in terms of past matters. Since human affairs are already determined, one cannot preserve the dharma while discarding the person. For this reason, it is opened as the conditional cause. How is this not like a poor person obtaining treasure?