法華義疏 3.57

3.57

所以雙開此二者，釋迦一化凡有三時：一者、雙說；二者、雙覆；三者、雙開。言雙說者，佛初成道《華嚴》之會，為諸大士說究竟法、明圓滿身，故長者居師子坐羅列寶物，即是其事，故說雙說。但小器未堪，故鹿苑之會隱一明三、覆本開迹，是以長者止於傍使更遣餘人，脫珍御服著弊垢衣，即是其事，謂雙覆也。至《法華》之會俱開二權、雙示兩實，謂雙開也。初之雙說謂根本法輪，次之雙覆謂支末之教，後之雙開謂收末歸本。此之三門非但釋迦一化，總攝一切諸佛教門。《法華》結會終始具足三門，但對昔雙覆故言雙開耳。

Why are these two opened together? Śākyamuni's single conversion has three periods overall: first, dual expounding; second, dual covering; third, dual opening. As for dual expounding: when the Buddha first attained enlightenment, at the assembly of the Avataṃsaka, he expounded the ultimate dharma for the great beings and clarified the complete and perfect body; hence the elder sitting on the lion throne displaying the precious objects was precisely this matter—therefore it is called dual expounding. Yet those of small capacity were not capable of it; therefore at the assembly in the Deer Park, he concealed the one and illuminated the three, covering the fundamental and opening the traces. On this account, the elder halted the nearby envoy and dispatched others instead, taking off his precious royal garments and donning soiled, ragged clothes; this was precisely this matter, termed dual covering. Arriving at the assembly of the Lotus Sūtra, he opened both provisionals together and simultaneously demonstrated both reals, termed dual opening. The initial dual expounding is called the fundamental wheel of the Dharma; the subsequent dual covering is called the branch-and-twig teaching; the later dual opening is called gathering the branches and returning to the root. These three gates are not only Śākyamuni's single conversion, but collectively embrace the teaching gates of all Buddhas. The Lotus Sūtra's gathering and integration completely possesses the three gates from beginning to end; it is only in contrast to the past dual covering that it is termed dual opening.