法華義疏 8.3

8.3

所以有此品來者，自《華嚴》始集、終竟靈山前會，謂開五乘之教也。此經之始至信解之終，合五乘歸一乘也。今此一品，舉喻具釋開合之義也。一地所生、一雨所潤，喻至理無二，故合五乘以歸一也。而諸草木各有差別，謂隨五乘根性說五種教門，謂開義也。若但開而不合則得教而失理，若但合而不開則得理而忘教，故今明雖開而合、雖合而開，雖合而開，一而常五；雖開而合，五而常一。具識開合，理教始成，是以此品釋成一化開合義也。然雖開而合，合名開合；雖合而開，開名合開。合開即非開，開合即非合，故非開非合、非五非一，強為開合。故下文云「究竟涅槃常寂滅相終歸於空」，蓋是諸法實體故稱為妙，不為諸邊所染目為蓮華也。

The reason this chapter comes next is that from the initial gathering of the Avataṃsaka to the end of the earlier assembly on Mount Gṛdhrakūṭa constitutes the opening of the teachings of the five vehicles. From the beginning of this sūtra to the end of Belief and Understanding constitutes the uniting of the five vehicles into the ekayāna. Now, this single chapter adduces a parable to fully explain the meaning of opening and uniting. Being produced from one earth and moistened by one rain exemplifies that the ultimate principle is non-dual; hence the five vehicles are united to return to the one. But the various grasses and trees each have distinctions, meaning that in accordance with the capacities of the five vehicles, five kinds of teaching gates are expounded, which is the meaning of opening. If there were only opening without uniting, then one would grasp the teaching and lose the principle; if there were only uniting without opening, then one would grasp the principle and forget the teaching. Therefore it is now clarified that although opened, they are united, and although united, they are opened. Although united, they are opened: being one, it is constantly five; although opened, they are united: being five, it is constantly one. Only by fully understanding opening and uniting are principle and teaching accomplished; therefore this chapter explains and accomplishes the meaning of opening and uniting across a single lifetime's teaching. However, although opened, they are united: the uniting is termed 'opening-uniting'; although united, they are opened: the opening is termed 'uniting-opening'. Uniting-opening is not opening; opening-uniting is not uniting. Hence it is neither opening nor uniting, neither five nor one, and is only forcibly termed opening and uniting. Therefore the lower text says: "The ultimate nirvāṇa, of the mark of constant quiescent cessation, ultimately returns to emptiness." This is indeed the true entity of all dharmas, and is therefore termed wondrous; not being defiled by the extremes, it is designated the lotus.