法華義疏 3.43

3.43

凡有四句：一、合乘合慧，如《勝鬘》合五乘為一乘，故云合乘；若權若實總名大方便，故名合慧。二、開乘開慧，如《法華》云「照一為權、照一為實」。三、開乘合慧，亦如此經序昔二今一，故名開乘；此之三一皆是如來知機識法善巧方便，故名合慧。四、合乘開慧，如《大品》總說一切乘皆入大乘，如〈會宗品〉云「若佛法菩薩法二乘法皆入摩訶衍」，故名合乘也。就大乘中自開空有二慧，故名開慧。

There are four propositions overall: First, combining vehicles and combining wisdom: as when the Śrīmālādevī combines the five vehicles into the ekayāna, hence called combining vehicles; whether provisional or real, they are collectively termed the great upāya, hence called combining wisdom. Second, opening vehicles and opening wisdom: as when the Lotus Sūtra says, "illuminating the one as provisional, illuminating the one as real." Third, opening vehicles and combining wisdom: also as when this sūtra outlines the past two and the present one, hence called opening vehicles; these three and one are all the Tathāgata's skillful upāya knowing capacities and discerning dharmas, hence called combining wisdom. Fourth, combining vehicles and opening wisdom: as when the Pañcaviṃśatisāhasrikā generally explains that all vehicles enter the Mahāyāna, as the "Chapter on Converging Principles" states: "whether Buddha-dharmas, bodhisattva-dharmas, or two-vehicle dharmas, all enter the Mahāyāna," hence called combining vehicles; within the Mahāyāna it then opens the two wisdoms of emptiness and being, hence called opening wisdom.