妙法蓮華經玄義 增數明教
因為眾生不是同一種根機。一句最圓滿的話，若此刻聽不進去，就還不是他能走的路。佛因此由圓一乘開出別、通、三藏，必要時又開出聲聞與支佛，使人先在能理解之處斷結、得果、休息、調熟。
這就是開。開不是離開一乘，而是讓一乘有許多可以進入的門。乳尚未成熟，不能直接名為醍醐；先轉成酪，再成生蘇、熟蘇；前幾次轉變都是真的利益，卻尚非終點；轉入圓一乘，如熟蘇成醍醐，才從一歸一。
所以還有合。二乘使人得到休息，既已知息，化城便可除去；心漸通泰後，再以般若洮汰，令心調熟；方便完成作用後，仍須歸於圓實一乘。合不是否定以前走過的路，而是讓那條路真正完成它要帶人前往的方向。
由一數到八，只是把這個過程從不同角度展開。半與滿、方便說三、四教與四門、五味乃至七八法，都在回答同一件事：面對不同的人，佛如何使法可入；根機成熟之後，又如何使人不住方便。
本門把這份慈悲推得更深。佛可以示己身、他身，說己法、他法，現種種形、說種種道；形法雖多，所為都是度脫，所歸仍是一乘。
增數明教的心要，不在記住一到八的名目，而在看見教法的呼吸：由一而多，是慈悲俯身接人；由多歸一，是不讓任何方便遮住佛道。門可以無量，所歸的方向始終沒有兩個。
If there is only one Vehicle, why open so many teaching-gates? Because sentient beings do not all have the same faculties. If the most complete teaching is not something a person can hear and enter now, it is not yet a path that person can walk. The Buddha therefore opens the Distinct, Shared, and Tripiṭaka teachings from the Perfect One Vehicle and, when necessary, further opens the śrāvaka and pratyekabuddha teachings, enabling people first to sever the bonds, realize the fruit, rest, and mature where they can understand.
This is opening. Opening does not depart from the One Vehicle; it gives the One Vehicle many gateways through which one can enter. Milk that has not yet matured cannot immediately be called clarified essence. It first turns into curds, then raw ghee and refined ghee. Each earlier transformation is a real benefit, yet it is not the final destination. Only when one turns and enters the Perfect One Vehicle, like refined ghee becoming clarified essence, does one return from one to one.
There is therefore also combining. The Two Vehicles enable people to rest; once they are known to have rested, the conjured city can be removed. When the mind gradually becomes open and at ease, it is further washed and refined through Prajñā and thereby tempered and matured. Once skillful means has completed its work, one must still return to the Perfect and real One Vehicle. Combining does not deny the path already traveled; it enables that path to complete the direction in which it was meant to lead.
Counting from one through eight only unfolds this process from different angles. Half and full, the skillful teaching of three, the Four Teachings and four gateways, the five flavors, and the discussions through seven and eight Dharmas all answer the same question: how does the Buddha make the Dharma accessible to different people, and once their faculties mature, how does he keep them from remaining in skillful means?
The Origin Gate carries this compassion still deeper. The Buddha can display his own body or another body and teach his own Dharma or another Dharma, manifesting various forms and teaching various paths. Although the forms and Dharmas are many, all are for liberation, and their destination remains the One Vehicle.
The heart-essence of explaining the teaching through increasing numbers does not lie in memorizing the names from one through eight. It lies in seeing the breathing of the teaching: from one to many, compassion bends down to meet people; from many back to one, no skillful means is allowed to conceal the Buddha path. Gateways can be immeasurable, but the direction to which they return is never two.
隋天台智者大師說《妙法蓮華經玄義》〔私記緣起＝沙門灌頂述〕· 大正藏 T33n1716〔起 T33 0810c14〕。段/行首〔T33 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T33 0810c14〕六、增數明教者，先、約迹，次、約本。夫教本逗機，機既不一，教迹眾多，何但半滿五時，當知無量種教，今且增一至八。 初、約一法明開合者，「十方佛土中，唯有一乘法」，於此法不解，全生如乳。若欲開者，開圓出別教一乘也。若於別不解，亦全生如乳，又開通一乘也。若於通不解，亦全生如乳，又開三藏一乘也。雖開為四，皆名一大乘法，俱求佛果也。若於三藏一乘得解，即變乳成酪，乃至入本一乘也〔云云〕。若於四一乘不解，又更於三藏開出聲聞支佛教。若斷結證果，心漸通泰者，即却二乘，唯言大乘求佛，漸以《般若》洮汰，令心調熟，即廢方便一乘，唯圓實一乘。故云：「如我本誓願，今者已滿足，化一切眾生，皆令入佛道。若以小乘化，我則墮慳貪，是事為不可。」是故始從一而開一，終從一而歸一。 〔T33 0811a01〕若約二法論開合者，約半滿兩教，初明《華嚴》之滿。若眾生無機，次、約滿開半。次、方等對半明滿。次、般若帶半明滿。次、法華捨半明滿。始則從滿開半，終則廢半歸滿〔云云〕。 次約三法論開合者，即是於一佛乘，方便說三。既知息已，滅却化城，亦是約三善，聲聞為下善〔云云〕。 次約四法論開合者，即是四教。約圓開別，約別開通，次開三藏，如是次第，會來合圓〔云云〕。又四法論開合者，約四門。本是圓四門，眾生不解，開出別四門，乃至通、三藏四門，利者得傳傳入，鈍者五味調入。 次約五法論開合者，即是五味。從初十二部開修多羅，乃至涅槃，教教論五味。從初五味開諸五味，細細漸合，還歸圓滿五味。 次約六法論開合者，即是四教，大乘六度、七覺分、八正道也。初開圓出別，乃至三藏，如是縮合，還一圓道〔云云〕。 次約七法論開合者，謂四教、二乘、并人天乘，若上向合圓、別；不者，下向合人天，令七數足開合〔云云〕。 次約八法論開合者，約前八法開合〔云云〕。 若得開合之意，自在說之。 二、約本門明教開合者，借迹知本，本亦復如是。復次本門中，明或示己身，或示他身，或說己法，或說他法。己身是佛法界像，他身是九法界像，己法是圓頓佛之知見，降此已下，皆是他法，雖示種種形，欲令度脫，故雖說種種道，其實為一乘，此即開合意也。 如是開合，半滿五味，宛然無失，次第之意，彌復分明，非次第意，自然可解，不定之教，彌為易見矣！ 從一開一者，十方佛土中，唯有一乘法，眾生不解，全生如乳。從此圓一乘，開出別一乘，眾生又不解，亦全生如乳。又開出體法一乘，眾生又不解，亦全生如乳。又開出析法一乘，眾生即解，是則轉乳為酪。次入體法，即轉酪為生蘇。次入別一乘，即轉生蘇為熟蘇。次轉入圓一乘，如轉熟蘇為醍醐，是中備有頓、漸、不定〔云云〕。此是從一以開一，從一以歸一也。 次從二以開二者，元本是如來藏，如來藏中備有半滿不思議之二，眾生不解，全生如乳。又開出帶半之滿，又不解，全生如乳。又開出破半之滿，眾生不解，亦全生如乳。又單說半，眾生解，轉乳為酪。次說破半之滿，轉酪為生蘇。次說帶半之滿，眾生為一熟蘇。次純說不思議之滿，眾生如醍醐。此中具有頓、漸、不定，即從二開二，從二歸二。 從三歸三，本是即空即假即中之三，眾生不解，即開次第之三；又不解，即開體真之三；又不解，即開析法之三。利人從析空之三，入體空之三。從體入次，從次入即。鈍者住析三，故用即空三調之，即生蘇。又用次三調為熟蘇，今方得入即空即假即中。此約三法論開合也。 四法開合者，未是圓四門，眾生不解，開別四門，乃至三藏四門，傳傳令入如前。 約五法論開合者，約五味準前〔云云〕，乃至八亦如是。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
第六，說明如何隨數目增加而顯示教法。先約迹門說，再約本門說。
教法本來是為了契合眾生根機。根機既不只有一種，隨機留下的教門形態也就很多，怎會只有半、滿與五時這些說法？應當知道，教法種類本來無量；現在姑且從一法開始，逐次增加到八法來說明。
先約迹門說一法的開合
先從一法說開與合。《法華經》的意思是：十方佛土之中，只有一乘法。眾生若對這一法不能理解，便仍像未經轉變的乳一樣。若要展開它，就從圓教一乘開出別教一乘；眾生若對別教仍不能理解，也仍全然像乳；再開出通教一乘；若對通教仍不能理解，也仍全然像乳；再開出三藏一乘。
雖然已開成四種，四者仍都名為一種大乘法，因為全都以求得佛果為目的。若眾生在三藏一乘中得到理解，就像乳轉成酪，乃至再進入原本的圓一乘〔云云〕。
若眾生對四種一乘全都不能理解，就再從三藏教中開出聲聞教與支佛教。若有人由此斷除結使、證得果位，心漸漸通暢安泰，便放下二乘方便，只說以大乘求佛；再逐漸由般若加以洮汰，使他的心調和成熟；最後廢去方便的一乘，只留下圓滿真實的一乘。
所以本論引佛的誓願說：『如我本來的誓願，如今已經滿足；我教化一切眾生，全都使他們進入佛道。若用小乘教化，我便墮入慳貪，這件事決不可以。』因此，開始是從一而開出一，最後又從一而歸於一。
從二法到八法
若約二法說開合，就約半、滿兩教來說。最初顯明華嚴的滿；眾生若沒有相應根機，便從滿開出半。其後，方等是對著半而顯明滿，般若是帶著半而顯明滿，法華則捨去半而顯明滿。起初由滿開半，最後廢半而歸滿〔云云〕。
再約三法說開合，就是在一佛乘中，以方便說三乘；行人既已得到休息，便除去所化現的城。又可約三種善來說，本論只明說聲聞屬下善，其餘以〔云云〕略去。
再約四法說開合，就是四教。由圓開出別，由別開出通，再開出三藏，依這個次第展開，最後會歸而合入圓〔云云〕。
又有另一種四法開合，是約四門說。本來是圓教四門，眾生不能理解，於是開出別教四門，乃至再開出通教、三藏教各自的四門。利根人能一層一層轉入，鈍根人則須經五味調熟而入。
再約五法說開合，就是五味。從最初十二部經開出修多羅，一直到涅槃，每一種教都可論五味；又從最初的五味開出各種五味，再細細地逐漸會合，仍歸於圓滿的五味。
再約六法說開合，本論列出四教、大乘六度、七覺分與八正道。最初從圓開出別，乃至開到三藏；然後如此收縮會合，仍歸於一條圓道〔云云〕。
再約七法說開合，就是四教、二乘以及人乘、天乘。若向上會合，就把圓、別合看；若不這樣，便向下把人、天合看，使七這個數目具足開合〔云云〕。再約八法說開合，便依前面八法來說〔云云〕。
若真正得到開合的意思，便能隨機自在宣說。
再約本門說開合
第二，約本門顯明教法的開合。借由迹門便可知道本門，本門也是同樣道理。
本門之中，佛有時示現自己的身，有時示現他身；有時宣說自己的法，有時宣說他法。自己的身是佛法界形像，他身是九法界形像；自己的法是圓頓的佛之知見，低於這一層的都屬他法。佛雖示現種種形態，目的在使眾生度脫；雖宣說種種道路，實際仍為一乘，這就是開合之意。
依這種方式開合，半、滿與五味都清楚保存而沒有錯失；次第教的意思更加分明，非次第教的意思自然可以理解，不定教也更加容易看見。
本門從一法到八法
先說從一開一。十方佛土中只有一乘法，眾生不能理解，仍全然像乳。於是從圓教一乘開出別教一乘；眾生又不能理解，仍全然像乳；再開出體法一乘，眾生仍不能理解，也仍全然像乳；再開出析法一乘，眾生便能理解，這時就像乳轉成酪。
其後，從析法一乘進入體法一乘，如酪轉成生蘇；再從體法進入別教一乘，如生蘇轉成熟蘇；再轉入圓教一乘，如熟蘇轉成醍醐。這中間完整具有頓、漸、不定三種情形〔云云〕。這就是從一而開一，又從一而歸一。
再說從二而開二。原本是如來藏，如來藏中具備半、滿這不思議的兩面。眾生不能理解，仍全然像乳；又開出帶半之滿，眾生仍不能理解，還是像乳；又開出破半之滿，眾生也不能理解，仍舊像乳；再單獨宣說半，眾生便能理解，乳於是轉成酪。
接著宣說破半之滿，酪便轉成生蘇；再宣說帶半之滿，眾生便到『一熟蘇』的地位；再純粹宣說不思議之滿，眾生便如醍醐。這中間同樣具有頓、漸、不定，就是從二開二，再從二歸二。
再說從三歸三。原本是即空、即假、即中這三者；眾生不能理解，便開出次第的三；仍不能理解，再開出體真之三；又不能理解，再開出析法之三。
利根人由析空之三進入體空之三，由體空進入次第三，再由次第三進入即空、即假、即中之三。鈍根人停留在析法之三，所以先用即空之三調整他，使他到生蘇；再用次第三調整他，使他到熟蘇；到此才得以進入即空、即假、即中。這就是約三法所說的開合。
再說四法開合。原文說『未是圓教四門』，眾生不能理解，於是開出別教四門，乃至開出三藏四門，再一層一層使他進入，如迹門前文所說。
至於五法開合，依五味準照前文〔云云〕；乃至六、七、八法，也都同樣依迹門的方式理解。
Sixth, explaining how increasing numbers reveal the teaching. First it is discussed in terms of the Trace Gate, then in terms of the Origin Gate.
The teaching was originally established to accord with sentient beings’ faculties. Since faculties are not only of one kind, the forms of teaching-gates left in response to them are also many. How could there be only such accounts as half and full or the Five Periods? One should know that the kinds of teaching are originally immeasurable. Here the explanation provisionally begins with one Dharma and increases step by step through eight Dharmas.
First, the Opening and Combining of One Dharma in the Trace Gate
First, opening and combining are explained through one Dharma. The meaning of the Lotus Sutra is that within the buddha-lands of the ten directions there is only the Dharma of the One Vehicle. If sentient beings cannot understand this one Dharma, they remain entirely like untransformed milk. To unfold it, the Distinct One Vehicle is opened from the Perfect One Vehicle. If they still cannot understand the Distinct, they again remain entirely like milk; the Shared One Vehicle is then opened. If they cannot understand the Shared, they again remain entirely like milk; the Tripiṭaka One Vehicle is then opened.
Although it has been opened into four, all four are still called one Great Vehicle Dharma because all take attaining the fruit of buddhahood as their aim. If sentient beings gain understanding within the Tripiṭaka One Vehicle, it is like milk turning into curds, and they proceed through to entering the original Perfect One Vehicle, and so forth.
If sentient beings cannot understand any of the four One Vehicles, the śrāvaka and pratyekabuddha teachings are opened further from the Tripiṭaka Teaching. If someone thereby severs the bonds and realizes the fruit, and the mind gradually becomes open and at ease, that person puts aside the skillful means of the Two Vehicles and hears only of seeking buddhahood through the Great Vehicle. Prajñā then gradually washes and refines the mind, tempering and maturing it. Finally, the skillful One Vehicle is abolished, leaving only the Perfect and real One Vehicle.
The root treatise therefore cites the Buddha’s vow: “As in my original vow, now it has been fulfilled: transforming all sentient beings, I cause them all to enter the Buddha path. If I transformed them with the Lesser Vehicle, I would fall into avarice; this cannot be.” Thus it begins by opening one from one and ends by returning from one to one.
From Two Dharmas through Eight Dharmas
If opening and combining are explained through two Dharmas, they are discussed through the two teachings of half and full. First the full of the Avataṃsaka is revealed. If sentient beings lack the corresponding faculties, the half is opened from the full. Later Vaipulya reveals the full in contrast with the half, Prajñā carries the half while revealing the full, and the Lotus relinquishes the half and reveals the full. At the beginning the half is opened from the full; in the end the half is abolished and returns to the full, and so forth.
Next, explaining opening and combining through three Dharmas means skillfully teaching three vehicles within the One Buddha-Vehicle. Once practitioners have rested, the conjured city is removed. It may also be discussed through three kinds of goodness: the root treatise states only that śrāvakas are the lower goodness and abbreviates the rest with “and so forth.”
Next, explaining opening and combining through four Dharmas means the Four Teachings. The Distinct is opened from the Perfect, the Shared from the Distinct, and then the Tripiṭaka. After unfolding in this sequence, they converge and combine into the Perfect, and so forth.
There is also another opening and combining through four Dharmas, discussed through the four gateways. Originally there are the four gateways of the Perfect Teaching. Because sentient beings cannot understand them, the four gateways of the Distinct Teaching are opened, through to the four gateways of the Shared and Tripiṭaka teachings. Those of sharp faculties can enter progressively from one level to the next; those of dull faculties must enter through tempering and maturation by the five flavors.
Next, explaining opening and combining through five Dharmas means the five flavors. From the initial scriptures in twelve divisions, the sūtras are opened, proceeding through Nirvāṇa; the five flavors can be discussed in each teaching. From the initial five flavors, various five flavors are further opened, then finely and gradually combined until they return to the full and Perfect five flavors.
Next, in explaining opening and combining through six Dharmas, the root treatise lists the Four Teachings, the Great Vehicle’s six perfections, the seven factors of awakening, and the Noble Eightfold Path. At first, the Distinct is opened from the Perfect, proceeding through the Tripiṭaka. They are then contracted and combined in this way, returning to the one Perfect path, and so forth.
Next, explaining opening and combining through seven Dharmas means the Four Teachings, the Two Vehicles, and the human and deva vehicles. If combining upward, the Perfect and Distinct are combined. If not, the human and deva vehicles are combined downward, causing the number seven to complete opening and combining, and so forth. Opening and combining through eight Dharmas is then explained in accordance with the preceding eight Dharmas, and so forth.
If one truly grasps the meaning of opening and combining, one can teach freely in response to faculties.
Next, Opening and Combining in the Origin Gate
Second, the opening and combining of the teaching are clarified in terms of the Origin Gate. By using the Trace Gate, one can know the Origin Gate; the Origin is likewise.
Within the Origin Gate, the Buddha sometimes displays his own body and sometimes another body; sometimes he teaches his own Dharma and sometimes another Dharma. His own body is an image of the Buddha Dharma-realm, while another body is an image of the nine Dharma-realms. His own Dharma is the Buddha’s knowing-and-seeing in the Perfect and sudden teaching; everything below that level is another Dharma. Although the Buddha displays various forms, his purpose is to liberate sentient beings. Although he teaches various paths, in reality they are for the One Vehicle. This is the meaning of opening and combining.
When opening and combining are understood in this way, half and full and the five flavors remain clearly in place without loss. The meaning of sequential teaching becomes still clearer, the meaning of nonsequential teaching can naturally be understood, and indeterminate teaching becomes still easier to see.
From One Dharma through Eight Dharmas in the Origin Gate
First, one is opened from one. Within the buddha-lands of the ten directions there is only the Dharma of the One Vehicle. Sentient beings cannot understand it and remain entirely like milk. The Distinct One Vehicle is therefore opened from the Perfect One Vehicle. Again they cannot understand and remain entirely like milk. The One Vehicle that embodies Dharmas is then opened. Again they cannot understand and remain entirely like milk. The One Vehicle that analyzes dharmas is then opened, and sentient beings understand; at that point milk turns into curds.
Afterward, they enter the One Vehicle that embodies Dharmas from the One Vehicle that analyzes dharmas, as curds turn into raw ghee. From embodying Dharmas they enter the Distinct One Vehicle, as raw ghee turns into refined ghee. They then turn and enter the Perfect One Vehicle, as refined ghee turns into clarified essence. Sudden, gradual, and indeterminate are all fully present within this process, and so forth. This is opening one from one and returning from one to one.
Next, two are opened from two. Originally there is tathāgatagarbha, within which are fully present the inconceivable two aspects of half and full. Sentient beings cannot understand and remain entirely like milk. The full carrying the half is opened, but they still cannot understand and remain like milk. The full breaking the half is opened, but they still cannot understand and remain like milk. The half alone is then taught; sentient beings understand, and milk turns into curds.
Next, the full breaking the half is taught, and curds turn into raw ghee. Then the full carrying the half is taught, and sentient beings reach the stage called “one refined ghee.” Finally, the inconceivable full alone is taught, and sentient beings become like clarified essence. Sudden, gradual, and indeterminate are likewise fully present within this process. This is opening two from two and returning from two to two.
Next, three return to three. Originally there are the three that are immediately empty, immediately provisional, and immediately the Middle. Sentient beings cannot understand, so the sequential three are opened. Again they cannot understand, so the three that embody truth are opened. Again they cannot understand, so the three that analyze dharmas are opened.
Those of sharp faculties enter the three that embody emptiness from the three that analyze emptiness, then enter the sequential three from the embodying three, and finally enter the three that are immediately empty, immediately provisional, and immediately the Middle from the sequential three. Those of dull faculties remain in the three that analyze dharmas. The three of immediate emptiness are therefore first used to temper them, bringing them to raw ghee; the sequential three are then used to temper them, bringing them to refined ghee. Only at this point can they enter what is immediately empty, immediately provisional, and immediately the Middle. This is opening and combining as explained through three Dharmas.
Next comes the opening and combining of four Dharmas. The original text says, “It is not yet the four gateways of the Perfect Teaching.” Because sentient beings cannot understand, the four gateways of the Distinct Teaching are opened, proceeding through the four gateways of the Tripiṭaka Teaching, and they are caused to enter progressively, as in the preceding Trace Gate passage.
As for opening and combining through five Dharmas, it follows the preceding discussion through the five flavors, and so forth. The discussions of six, seven, and eight Dharmas are likewise understood in the same way as in the Trace Gate.
增數明教先把問題放在根機上。教本來為了契合人而說，人的根機既不相同，教門自然會展成許多形態。由一增至八，不是要把無量教法關進八個格子，而是選幾種法數，讓同一個開合過程顯露出來。
開，是慈悲使一條路成為許多入口
從一法看，起點只有一乘。眾生若不能理解圓一乘，就開出別一乘；仍不能理解，再開通一乘；仍不解，再開三藏一乘。四者都以求佛果為方向，所以都仍在大乘一乘之內。
若連四種一乘也不能理解，才再從三藏開出聲聞與支佛。有人由此斷結證果，心逐漸通泰，便能放下二乘方便，轉向大乘求佛；再經般若洮汰而心調熟，最後廢去方便一乘，只留圓實一乘。
乳的轉變顯出調熟：未解時仍全生如乳，先在能理解之處轉成酪，再逐步成熟。開的每一步都因不解而起，隨眾生所能理解而展。
合，是入口完成作用後回到所向
開出的方便彼此不同，方向卻始終相同。聲聞、支佛使人得以斷結證果；當心已通泰，方便便可退去。化城使人止息，既已知息，化城便完成作用而被除去。
所以一法的末句是從一而開一、又從一而歸一。開時每一層都仍以一乘為名；合時承接先前所得，使行人由方便繼續趨向圓實。佛的誓願在於使一切眾生都入佛道，正是開與合共同的方向。
二、三、四法，各照見開合的一面
二法以半、滿顯示。最初說滿，眾生無機，便由滿開半；方等對半明滿，般若帶半明滿，法華捨半明滿。由滿開半，是因機而施；廢半歸滿，是機熟後回到完整所向。
三法先說一佛乘方便說三，又以化城顯止息後的除遣。本論還舉三善，只明說聲聞為下善，其餘留在省略之中。這裡的重點仍是同一乘如何隨機成三，又如何在作用完成後不滯於三。
四法有兩種。第一種由圓開別、由別開通、再開三藏，最後會歸於圓；第二種則說四教各有四門，利根人能層層轉入，鈍根人須經五味調熟。前者顯教層展開，後者顯入門方式也能隨根而多。
五至八法，數目愈增，骨架愈簡
五法以五味說明。十二部、修多羅乃至涅槃被放入開的次第，每一教又各可論五味；開出的諸味細細漸合，仍歸圓滿五味。乳、酪、生蘇、熟蘇、醍醐因此不只表示先後，也表示眾生如何被調熟。
六法處連列四教、大乘六度、七覺分、八正道，隨即說由圓開別乃至三藏，再收合為一圓道。七法列四教、二乘與人天乘；向上可合圓、別，向下可合人、天。八法則準前而說。數目愈向後，文字愈省略；開合之意已由前文顯出，故可隨機自在宣說。
借迹知本：形法雖多，度脫只為一乘
本門先說佛或示己身、或示他身，或說己法、或說他法。己身是佛法界形像，他身是九法界形像；己法是圓頓佛知見，以下皆是他法。身與法可以顯出種種形態，目的卻同是使眾生度脫；所說道路雖多，實際仍為一乘。
因此，半滿五味沒有因開合而失去各自位置。次第之意由此更清楚，非次第與不定也能在同一機制中看見。開合遍在這三種情形之中，顯示佛如何依眾生之機示現不同形法，而不離度脫的一乘目的。
本門再從一、二、三、四顯示調熟
本一法由圓開別、由別開體法、再開析法。眾生在析法得解，乳才轉酪；其後由析入體、由體入別、由別入圓，依次成生蘇、熟蘇、醍醐。頓、漸、不定都在其中，調熟因此呈現多種節奏。
本二法以如來藏為起點，其中本具半、滿不思議之二；眾生不解，便依次開出帶半之滿、破半之滿與單半。先在單半得解，再經破半之滿、帶半之滿，最後純說不思議之滿。二仍是半與滿，開時顯其差別，歸時仍歸不思議之二。
本三法從即空、即假、即中開出次第三、體真三、析法三。利根人由析入體、由體入次、由次入即；鈍根人則須由即空三與次第三漸次調熟，才入即空、即假、即中。四法又依四門層層開入，五至八則準迹門而知。
由此回看，增數所顯的是一乘如何為不一的根機展成可入之門，又如何在每一門完成作用後，使人不失其最後所向。
釋籤之眼
湛然先把立門宗旨收成兩句：從實開權，從權合實。一至八只是舉例，各數都須循這一共同方向來讀。
迹門分序、釋、結。一法又分從大一開諸一、從大一開小一，兩層皆先開後合。四一乘都取四教中求佛果的大乘面，本一乘即圓一乘；七、八法則開成八、合成七，數目伸縮正由開合而生。
本門分標示、立頓漸不定三種法相、正明開合；同一開合法安在久本設化上，己身、他身與己法、他法的多樣示現，仍收於為度眾生的一乘。本二法的如來藏，湛然解為法華正體一實之理，其中同體權實名為半滿；由不思議二開思議二，再合歸不思議二。半名依滿而立，是後來總說教意時的相對名稱。
本三、四及五至八不再另列逐項配表，只令例迹門而解。機未熟時，實開為權；機既熟時，權合於實。教門所以無量，度脫所歸的一乘始終不二。後文雖省，眼目至此已完整；法數愈增，開合宗旨始終不移。
Explaining the teaching through increasing numbers first places the question at the level of faculties. The teaching is spoken to accord with people, and because people’s faculties differ, teaching-gates naturally unfold into many forms. Increasing from one through eight does not confine the immeasurable teachings within eight compartments. It selects several Dharma-numbers so that the same process of opening and combining becomes visible.
Opening Is Compassion Making One Road into Many Entrances
Seen through one Dharma, the point of departure is only the One Vehicle. If sentient beings cannot understand the Perfect One Vehicle, the Distinct One Vehicle is opened. If they still cannot understand, the Shared One Vehicle is opened; if they still do not understand, the Tripiṭaka One Vehicle is opened. All four remain within the One Vehicle of the Great Vehicle because each takes seeking the fruit of buddhahood as its direction.
Only if the four One Vehicles cannot be understood are the śrāvaka and pratyekabuddha teachings opened further from the Tripiṭaka. Someone may thereby sever the bonds and realize the fruit, gradually becoming open and at ease in mind. That person can then put aside the skillful means of the Two Vehicles and turn toward seeking buddhahood through the Great Vehicle. The mind is further tempered and matured by washing and refining through Prajñā, until the skillful One Vehicle is abolished and only the Perfect and real One Vehicle remains.
The transformation of milk reveals this tempering and maturation. While there is no understanding, one remains entirely like milk; first one turns into curds at the point one can understand, and then matures step by step. Every act of opening arises because there is no understanding and unfolds in accordance with what sentient beings are able to understand.
Combining Returns Entrances to Their Destination after Their Work Is Done
The skillful means that are opened differ from one another, but their direction remains the same. The śrāvaka and pratyekabuddha teachings enable people to sever the bonds and realize the fruit. When the mind has become open and at ease, those skillful means can recede. The conjured city enables people to rest; once they are known to have rested, it has completed its work and is removed.
The one-Dharma passage therefore ends by opening one from one and returning from one to one. During opening, every level still bears the name One Vehicle. During combining, what was gained earlier is carried forward so that practitioners continue from skillful means toward the Perfect and real. The Buddha’s vow to cause all sentient beings to enter the Buddha path is the shared direction of opening and combining.
Two, Three, and Four Dharmas Each Illuminate One Aspect of Opening and Combining
Two Dharmas reveal the process through half and full. Full is first taught; when sentient beings lack the corresponding faculties, half is opened from full. Vaipulya reveals full in contrast with half, Prajñā carries half while revealing full, and the Lotus relinquishes half and reveals full. Opening half from full bestows a teaching in response to faculties; abolishing half and returning to full returns to the complete destination after those faculties have matured.
Three Dharmas first mean skillfully teaching three within the One Buddha-Vehicle; the conjured city further reveals removal after rest. The root treatise also cites three kinds of goodness but explicitly names only the śrāvakas as lower goodness, leaving the rest within its abbreviation. The point remains how the same Vehicle becomes three in response to faculties and how, after their work is complete, one does not remain fixed in the three.
Four Dharmas are treated in two ways. The first opens the Distinct from the Perfect, the Shared from the Distinct, and then the Tripiṭaka, finally converging back into the Perfect. The second says that each of the Four Teachings has four gateways: those of sharp faculties can enter progressively, while those of dull faculties require tempering and maturation through the five flavors. The first reveals layers of teaching unfolding; the second reveals that the ways of entering can likewise multiply according to faculties.
From Five through Eight Dharmas, the Numbers Increase as the Framework Becomes Briefer
Five Dharmas are explained through the five flavors. The scriptures in twelve divisions, sūtras, and the sequence through Nirvāṇa are placed within a process of opening, while the five flavors can again be discussed within each teaching. The various flavors that have been opened are finely and gradually combined, still returning to the full and Perfect five flavors. Milk, curds, raw ghee, refined ghee, and clarified essence therefore indicate not only sequence but how sentient beings are tempered and matured.
The six-Dharma passage lists together the Four Teachings, the Great Vehicle’s six perfections, the seven factors of awakening, and the Noble Eightfold Path, then immediately speaks of opening the Distinct from the Perfect through to the Tripiṭaka and combining them back into the one Perfect path. Seven Dharmas list the Four Teachings, the Two Vehicles, and the human and deva vehicles; the Perfect and Distinct may be combined upward, or human and deva combined downward. Eight Dharmas follow the preceding. The farther the numbers proceed, the briefer the wording becomes. The meaning of opening and combining has already been revealed by what precedes, so one may teach freely in response to faculties.
Knowing Origin through Trace: Forms and Dharmas Are Many, but Liberation Is for the One Vehicle
The Origin Gate first says that the Buddha sometimes displays his own body and sometimes another body, sometimes teaches his own Dharma and sometimes another Dharma. His own body is an image of the Buddha Dharma-realm, while another body is an image of the nine Dharma-realms. His own Dharma is the Buddha’s knowing-and-seeing in the Perfect and sudden teaching; everything below that is another Dharma. Bodies and Dharmas can display various forms, yet their shared purpose is to liberate sentient beings. Although many paths are taught, in reality they are for the One Vehicle.
Half and full and the five flavors therefore do not lose their respective places because of opening and combining. The meaning of the sequential becomes clearer, while the nonsequential and the indeterminate can be seen within the same process. Opening and combining pervade all three, showing how the Buddha displays different forms and Dharmas according to sentient beings’ faculties without departing from the One Vehicle’s purpose of liberation.
The Origin Gate Again Reveals Tempering through One, Two, Three, and Four Dharmas
In the Origin one-Dharma discussion, the Distinct is opened from the Perfect, the embodying of Dharmas from the Distinct, and the analyzing of dharmas from the embodying. Only when sentient beings understand through analyzing dharmas does milk turn into curds. They then enter the embodying from the analyzing, the Distinct from the embodying, and the Perfect from the Distinct, becoming raw ghee, refined ghee, and clarified essence in sequence. Sudden, gradual, and indeterminate are all present, so tempering and maturation have multiple rhythms.
The Origin two-Dharma discussion begins from tathāgatagarbha, within which the inconceivable two of half and full are originally complete. Because sentient beings do not understand, the full carrying the half, the full breaking the half, and the half alone are opened in sequence. They first understand through the half alone, then proceed through the full breaking the half and the full carrying the half, and finally hear only the inconceivable full. The two remain half and full: opening reveals their distinctions, and the return still returns to the inconceivable two.
The Origin three-Dharma discussion opens the sequential three, the three that embody truth, and the three that analyze dharmas from what is immediately empty, immediately provisional, and immediately the Middle. Those of sharp faculties enter from analyzing into embodying, from embodying into sequential, and from sequential into immediate. Those of dull faculties must instead be tempered progressively through the three of immediate emptiness and the sequential three before entering what is immediately empty, immediately provisional, and immediately the Middle. Four Dharmas again open and enter progressively through the four gateways, while five through eight are known according to the Trace Gate.
Looking back from here, what increasing numbers reveals is how the One Vehicle unfolds into accessible gateways for faculties that are not one, and how, after each gateway completes its work, people are not allowed to lose their final destination.
Through the Eye of the Shiqian
Zhanran first gathers the purpose of establishing this gateway into two statements: opening the provisional from the real and combining the provisional into the real. One through eight are only examples, and each number must be read according to this shared direction.
The Trace Gate is divided into introduction, explanation, and conclusion. One Dharma is further divided into opening the various ones from the great one and opening the small one from the great one; both levels first open and then combine. The four One Vehicles all take the Great Vehicle aspect seeking the fruit of buddhahood within the Four Teachings, while the original One Vehicle is the Perfect One Vehicle. Seven and eight Dharmas open into eight and combine into seven, so the number itself expands and contracts through opening and combining.
The Origin Gate is divided into indication, establishment of the three Dharma-characteristics of sudden, gradual, and indeterminate, and direct clarification of opening and combining. The same opening and combining is applied to transformations established from the remote Origin. The varied display of one’s own and others’ bodies and one’s own and others’ Dharmas is still gathered into the One Vehicle that liberates sentient beings. Zhanran explains the tathāgatagarbha of the Origin two-Dharma discussion as the principle of the one reality that is the true substance of the Lotus. Within it, provisional and real of a single substance are called half and full; the conceivable two are opened from the inconceivable two and then combined back into them. The name half is established in relation to full as a retrospective term for the intent of the teaching.
For the Origin three- and four-Dharma discussions and those from five through eight, no separate item-by-item correlation table is supplied; they are understood by analogy with the Trace Gate. While faculties remain immature, the real opens into the provisional; once they mature, the provisional combines into the real. Teaching-gates are therefore immeasurable, while the One Vehicle to which liberation returns is never dual. Although the later wording is abbreviated, the eye of the passage is complete here: as the Dharma-numbers increase, the purpose of opening and combining never shifts.
考據Apparatus
增數明教從教法本為逗機而施設說起：根機不一，教門便不可限量，因此暫由一法增至八法，反覆顯示開與合。全段先約迹、後約本；一至八不是八套封閉教目，而是以少例多，使讀者看見由一而多、由多歸一的共同機制。
一、科判定位
本單元起於「六、增數明教者，先、約迹，次、約本。」〔T1716 0810c14〕。迹門先序教為逗機，次由一法說至八法，末以「若得開合之意，自在說之。」〔T1716 0811a21〕作結；本門則從借迹知本起，詳說一、二、三、四法，至「約五法論開合者，約五味準前〔云云〕，乃至八亦如是。」〔T1716 0811b26〕收束。下一句「○記者私錄異同。」〔T1716 0811b28〕已入下一單元，故本單元全屬智者講說、灌頂記錄，尚未轉入灌頂私錄。
《法華玄義釋籤》先總揭立門之意：「次增數明教中，所以立此門者，正言教門雖多，不出從實以開權、從權以合實，以此例知，一切教門大意可解。」〔T1717 0961b24〕其後判迹門為序、釋、結三層，又判本門為標示、立三種法相、正明開合三層；正釋止於 0962a03，0962a04 已隨本論轉釋記者私錄。
依本論現文及《釋籤》科判，可分十八節：迹門總序；迹一法開大一、再開小一；迹二法；迹三法；四教與四門兩種四法；五法；六法；七、八法及總結；本門總標；己、他身法；頓、漸、不定三法相；本一、二、三、四法；本五至八法。節界中有數處在同一段內分義，屬科判分層，不改原典段落。
二、成立與傳本
本論緣起所誌為智者於江陵玉泉說玄義、灌頂受聞筆錄，並明記《玄》《文》各十卷；本單元未見另標記者私釋，故依題署作智者說、灌頂記。
三、所引經論覆核
本單元引經多經智者節取、組接、重排或改寫。下表以《妙法蓮華經玄義》底文為左，以今存經本為右；同文與異文皆照錄，不以今本回改本論。
| 項 | 《妙法蓮華經玄義》所書 | 今本覆核與關係 |
|---|---|---|
| 一 | 「十方佛土中，唯有一乘法」〔T1716 0810c17〕 | 《妙法蓮華經》作「十方佛土中，唯有一乘法，無二亦無三。除佛方便說。」〔T0262 0008a17〕。本論節取前十字；同句在本單元又見於 0811b01。 |
| 二 | 「如我本誓願，今者已滿足，化一切眾生，皆令入佛道。若以小乘化，我則墮慳貪，是事為不可。」〔T1716 0810c27〕 | 《妙法蓮華經》分作「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」〔T0262 0008b04〕、「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」〔T0262 0008b06〕及「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」〔T0262 0008a26〕。本論合三處為一段，省去若干句，並有本／昔、是／此等字面差別。 |
| 三 | 「次約三法論開合者，即是於一佛乘，方便說三。既知息已，滅却化城，」〔T1716 0811a05〕 | 《妙法蓮華經》先說「但是如來方便之力，於一佛乘分別說三。」〔T0262 0026a22〕，又以「如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」〔T0262 0026a23〕續說化城。本論節略前句，並把後段收為滅却化城。 |
| 四 | 「復次本門中，明或示己身，或示他身，或說己法，或說他法。」〔T1716 0811a23〕又自釋「己身是佛法界像，他身是九法界像，己法是圓頓佛之知見，降此已下，皆是他法，」〔T1716 0811a24〕 | 《妙法蓮華經》作「如來所演經典，皆為度脫眾生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，皆實不虛。」〔T0262 0042c10〕。今本先說身、後示身事；本論改為先示身、後說身法，並以己法／他法取代己事／他事。佛法界像等分判是本論自釋。 |
| 五 | 「雖示種種形，欲令度脫，故雖說種種道，其實為一乘，此即開合意也。」〔T1716 0811a26〕 | 《妙法蓮華經》一處作「雖示種種道，其實為佛乘。」〔T0262 0009b16〕，另一處作「無數諸法門，其實為一乘。」〔T0262 0009b07〕。本論的說／一乘分取兩句語素，宜視為撮合，不強定唯一底句。 |
| 六 | 「若斷結證果，心漸通泰者，即却二乘，唯言大乘求佛，漸以《般若》洮汰，令心調熟，即廢方便一乘，唯圓實一乘。」〔T1716 0810c25〕 | 《妙法蓮華經》窮子先「爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。」〔T0262 0017b04〕，後又「然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。」〔T0262 0017b06〕。今本無般若、洮汰等判語；本論以此場景安立調熟次第。 |
| 七 | 「又開出析法一乘，眾生即解，是則轉乳為酪。次入體法，即轉酪為生蘇。次入別一乘，即轉生蘇為熟蘇。次轉入圓一乘，如轉熟蘇為醍醐，」〔T1716 0811b05〕 | 《大般涅槃經》作「善男子！譬如從牛出乳，從乳出酪，從酪出生穌，從生穌出熟穌，從熟穌出醍醐，醍醐最上，」〔T0374 0449a05〕。今本作穌，本論作蘇；析、體、別、圓的配屬是本論所立。 |
| 八 | 「次約五法論開合者，即是五味。從初十二部開修多羅，乃至涅槃，教教論五味。」〔T1716 0811a12〕又說「從初五味開諸五味，細細漸合，還歸圓滿五味。」〔T1716 0811a14〕 | 《大般涅槃經》作「善男子！佛亦如是，從佛出生十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若波羅蜜，從般若波羅蜜出大涅槃，猶如醍醐。」〔T0374 0449a09〕。今本以出相續，本論改以開、合統攝。 |
| 九 | 「若約二法論開合者，約半滿兩教，初明《華嚴》之滿。」〔T1716 0811a01〕；本門又說「次從二以開二者，元本是如來藏，如來藏中備有半滿不思議之二，」〔T1716 0811b10〕 | 《大般涅槃經》有「半字者謂九部經，毘伽羅論者所謂方等大乘經典。」〔T0374 0390c29〕，又說「如彼長者教半字已，次為演說毘伽羅論；我今亦爾，為諸弟子說於半字九部經已，次為演說毘伽羅論，所謂如來常存不變。」〔T0374 0391a08〕及「半字義，皆是煩惱言說之本，故名半字。滿字者乃是一切善法言說之根本也，」〔T0374 0414a29〕。三段可作半、滿底料，但不等於本論華嚴、方等、般若、法華的配屬逐句出自此經。 |
| 十 | 本論以「若約二法論開合者，約半滿兩教，初明《華嚴》之滿。」〔T1716 0811a01〕定位初滿 | 《大方廣佛華嚴經》開卷作「一時，佛在摩竭提國寂滅道場始成正覺。」〔T0278 0395a07〕。本論此處只題《華嚴》，未引經句；滿是教判語，不是經中自稱。 |
| 十一 | 本論說「若眾生無機，次、約滿開半。次、方等對半明滿。次、般若帶半明滿。次、法華捨半明滿。」〔T1716 0811a02〕 | 此處《般若》是部類與教時之稱，未指唯一今本。《摩訶般若波羅蜜經》的代表場景是佛告須菩提：「汝當教諸菩薩摩訶薩般若波羅蜜，如諸菩薩摩訶薩所應成就般若波羅蜜。」〔T0223 0230b22〕，可見聲聞對揚大乘；此證只定位部類場景，不把本論《般若》繫於 T0223 一部。 |
本單元沒有明標一部名為《論》的典籍。三善、四門、如來藏等在本段是本論自說或後釋所解。
四、釋籤釋要〔鏡〕
《法華玄義釋籤》把全門的眼目定為由實開權、由權合實。迹一法又被分成兩層：「次釋一法中又二：初正明開合，次總結。初又二：初從大一以開諸一，次從大一以開小一，皆先開次合。」〔T1717 0961b28〕四一乘「皆取四教中大乘」〔T1717 0961c01〕，所以說「俱求佛果」〔T1717 0961c02〕；其中本一乘「即圓一乘也」〔T1717 0961c02〕。三藏一乘仍屬求佛果的大乘面，聲聞、支佛是下一層才開出；此處本一乘不是後半本門之本。
二、三、四、五法逐漸略說。七、八法的關係由「次七八二法者，於法相論開合，開即成八，合即成七。」〔T1717 0961c08〕說明。本門則被判為三層：「次本門者，例於迹門，又為三：先標，次立本門三種法相，謂亦有頓漸不定，三正明開合。」〔T1717 0961c09〕；己、他身法是由一佛界開出無量形類，再收於頓、漸、不定。
本門所謂本，不是另立一套法數，而是把同一開合法安在久本設化上。本二法的「本是如來藏」〔T1717 0961c17〕，就是「法華正體一實之理」〔T1717 0961c18〕，因此名藏。實理中同體權實名半滿，由此開出思議之二，再合歸不思議之二。半名又是相對滿而後立；法華以前各部當時並不各自以半自稱。
《釋籤》在本一、二法後不再逐條展開本三至八，只以例迹門統攝其結構；本三至八的內容仍由本論現字承載。
五、諸家異釋
智銓《法華經玄籤證釋》（X0592）於卷末說：「○般若付財文句云：般若是委業。信解品記云：付財在法華中。又云：於佛即是付財，二乘自謂加說。」〔X0592 0632c01〕這使般若洮汰一節可分佛邊付財與二乘尚自謂加說兩面，但不改本論原句。
有嚴《法華經玄籤備撿》（X0588）對本論所略三善補說：「云云者，緣覺為中善，菩薩為上善。」〔X0588 0506b15〕又續說圓、別、通、藏三善的開合。這是後出補省；本論只明言聲聞為下善，《釋籤》本段也未逐字列出中、上二善。
法照《法華經三大部讀教記》（X0585）把本二法連讀為：「本是如來藏者，即是法華正體一實之理，故名為藏。實理之中備有同體權實之法，名為半滿。」〔X0585 0011c23〕其內容直接承本論與《釋籤》，屬本二法的摘錄見證。
知禮《十不二門指要鈔》（T1928）說：「理事三千本皆融即，實機未熟權化宜施，佛須物情分隔而說，故云不二而二，半滿諸法暫有差殊，權化若成實理須顯，佛隨自意開會而談，故云二而不二。」〔T1928 0708a05〕這與由實開權、由權合實在結構上相應，但不是逐句注本單元。
智圓《閑居編》（X0949）說：「夫體非舒卷，用有開合，舒之則開一出多，卷之則合多歸一。舒卷不二，一多互融，」〔X0949 0871c18〕亦以一開多、多歸一說教用。知禮與智圓兩段各有直接結構扣合，現文未互引、互斥，不由此另造一場宗派爭論。
六、術語
增數明教。 教門隨機而多，暫由一法增至八法，以少例多；不是說教門只有八種。
開、合。 開是從實施設權，合是攝權歸實。兩者有方向性，不只是形式上的拆分與合併。
四一乘、本一乘。 四一乘取圓、別、通、三藏各自求佛果的大乘面；本一乘在迹一法段即圓一乘。聲聞、支佛是四一乘之後再開的小一。
半、滿。 迹二法以滿開半、廢半歸滿；本二法則以如來藏中同體權實為不思議之二，再開帶半之滿、破半之滿與單半。半名依滿而立，不是先前各部自己的題名。
三善。 本論只明列聲聞為下善，其餘以云云省略；緣覺中善、菩薩上善見有嚴後釋，須守著作層。
四門。 四教各有四門，利者可層層傳入，鈍者須由五味調熟。本段沒有列出四門名稱。
七、八法。 七法列四教、二乘、人天乘；開則成八，合則成七。數目用來顯法相的開合，不另立修行高下。
如來藏、不思議之二。 本二法以如來藏為起點，說其中本具半、滿同體權實；不思議之二仍指半、滿，不泛指其他二元。
七、譬喻、互讀與承衍
乳、酪、生蘇、熟蘇、醍醐是本段最長的意象線。本一法中，眾生在析法一乘得解而乳轉成酪，再由體法、別、圓次第調熟；本二法則在單半得解成酪，再經破半之滿、帶半之滿與純不思議之滿而轉；本三法又以析三為鈍者所住，續用即空三、次第三調成熟蘇。每一處的配屬隨各段義脈而定。
化城顯三法開合：一佛乘方便說三，使行人止息；既息便除化城而向寶所。窮子領知家業而尚無悕取，則與般若洮汰、心漸通泰互讀。己身、他身與己法、他法，又把開合移到久本設化：所示形法雖多，目的仍是度脫，所歸仍是一乘。
本段承衍前面判教相諸目，把半滿、五味與次第、非次第、不定都放進同一開合視野。它不再只列教相名稱，而顯示教門如何因機而展開、如何在機熟時回歸；至下一單元，灌頂才另錄異同。
八、校本定位
一、本單元以 T1716 為底，起於 0810c14，止於 0811b27；共十七段，下一行 0811b28 已轉記者私錄。
二、本單元範圍內沒有大正正文異讀標記；九處所傳行內夾註均為云云，完整如下：「乃至入本一乘也〔云云〕。」〔T1716 0810c23〕、「從滿開半，終則廢半歸滿〔云云〕。」〔T1716 0811a05〕、「亦是約三善，聲聞為下善〔云云〕。」〔T1716 0811a07〕、「如是次第，會來合圓〔云云〕。」〔T1716 0811a09〕、「如是縮合，還一圓道〔云云〕。」〔T1716 0811a17〕、「令七數足開合〔云云〕。」〔T1716 0811a20〕、「次約八法論開合者，約前八法開合〔云云〕。」〔T1716 0811a20〕、「是中備有頓、漸、不定〔云云〕。」〔T1716 0811b08〕、「約五法論開合者，約五味準前〔云云〕，乃至八亦如是。」〔T1716 0811b26〕。
三、「次說帶半之滿，眾生為一熟蘇。」〔T1716 0811b15〕原文有一字，句法雖澀，本段無校記；「四法開合者，未是圓四門，眾生不解，開別四門，乃至三藏四門，傳傳令入如前。」〔T1716 0811b24〕原文作未是，與迹門本是之句相異，也無校記。兩處均守現行本，不自行訂正。
四、《法華玄義釋籤》正釋範圍內另有三組校記：二開合／示開合、本門／本明例，以及今合思議之二六字或缺。這些是 T1717 後釋層異讀，不倒列為 T1716 本單元異讀。
五、頁錨取每一引文首字前最近同版行號；本論撮合今本之處分列各自錨位，不以一個總錨涵蓋多處經文。
Explaining the teaching through increasing numbers begins from the fact that the teaching is established to accord with faculties. Because faculties are not one, the teaching-gates cannot be limited; the discussion therefore provisionally increases from one Dharma through eight Dharmas, repeatedly revealing opening and combining. The whole passage first treats the Trace and then the Origin. One through eight are not eight closed sets of teachings but a few examples standing for the many, enabling the reader to see the common movement from one to many and from many back to one.
1. Doctrinal-Outline Placement
This unit begins with 「六、增數明教者，先、約迹，次、約本。」 tr. “Sixth, explaining the teaching through increasing numbers: first, in terms of the Trace; next, in terms of the Origin”〔T1716 0810c14〕. The Trace Gate first introduces the teaching as adapted to faculties, then proceeds from one Dharma through eight Dharmas, and concludes with 「若得開合之意，自在說之。」 tr. “If one grasps the meaning of opening and combining, one may teach it freely”〔T1716 0811a21〕. The Origin Gate begins by using the Trace to know the Origin, explains one, two, three, and four Dharmas in detail, and closes with 「約五法論開合者，約五味準前〔云云〕，乃至八亦如是。」 tr. “As for discussing opening and combining in terms of five Dharmas, take the five flavors according to the preceding, and so forth; through eight it is likewise”〔T1716 0811b26〕. The next sentence, 「○記者私錄異同。」 tr. “The recorder privately records agreements and differences”〔T1716 0811b28〕, has already entered the next unit. This entire unit therefore belongs to Zhiyi’s teaching recorded by Guanding and has not yet turned to Guanding’s private record.
The Fahua Xuanyi Shiqian first states the reason for establishing this gateway as a whole: 「次增數明教中，所以立此門者，正言教門雖多，不出從實以開權、從權以合實，以此例知，一切教門大意可解。」 tr. “Next, within explaining the teaching through increasing numbers, the reason this gateway is established is precisely to say that although the teaching-gates are many, they do not go beyond opening the provisional from the real and combining the provisional into the real. By knowing this as a model, the general meaning of all teaching-gates can be understood”〔T1717 0961b24〕. It then divides the Trace Gate into introduction, explanation, and conclusion, and the Origin Gate into indication, establishment of three kinds of Dharma-characteristics, and direct clarification of opening and combining. The direct explanation ends at 0962a03; at 0962a04, following the root treatise, it has already turned to explaining the recorder’s private record.
On the basis of the received wording of the root treatise and the Shiqian’s outline, the unit can be divided into eighteen sections: the general introduction to the Trace Gate; opening the great one and then opening the small one within the Trace one-Dharma discussion; the Trace two-Dharma discussion; the Trace three-Dharma discussion; two kinds of four-Dharma discussion, the Four Teachings and the four gateways; five Dharmas; six Dharmas; seven and eight Dharmas and the general conclusion; the general indication of the Origin Gate; one’s own and others’ bodies and Dharmas; the three Dharma-characteristics of sudden, gradual, and indeterminate; the Origin one-, two-, three-, and four-Dharma discussions; and the Origin five- through eight-Dharma discussions. Several section boundaries distinguish meanings within a single paragraph; these are levels in the doctrinal outline and do not alter the paragraphs of the source text.
2. Formation and Transmission
The root treatise’s account of its formation records that Zhiyi taught the Profound Meaning at Yuquan in Jiangling, that Guanding heard and recorded it, and that each of the Xuanyi and the Wenju comprised ten fascicles. This unit contains no separate marker of a private explanation by the recorder; following the attribution, it is therefore Zhiyi’s teaching recorded by Guanding.
3. Scriptures and Treatises Cited by Zhiyi
Many scriptural citations in this unit were excerpted, joined, reordered, or rewritten by Zhiyi. In the table below, the wording of the base text of the Fahua Xuanyi appears on the left and the received scriptures on the right. Agreements and differences are both recorded as they stand; the root treatise is not revised according to the received scriptures.
| Item | Wording in the Fahua Xuanyi | Verification in the received text and relationship |
|---|---|---|
| One | 「十方佛土中，唯有一乘法」 tr. “Within the buddha-lands of the ten directions, there is only the Dharma of the One Vehicle”〔T1716 0810c17〕 | The Sutra of the Lotus Blossom of the Wondrous Dharma reads, 「十方佛土中，唯有一乘法，無二亦無三。除佛方便說。」 tr. “Within the buddha-lands of the ten directions, there is only the Dharma of the One Vehicle, neither two nor three, except when the Buddha teaches through skillful means”〔T0262 0008a17〕. The root treatise excerpts the first ten graphs; the same sentence appears again in this unit at 0811b01. |
| Two | 「如我本誓願，今者已滿足，化一切眾生，皆令入佛道。若以小乘化，我則墮慳貪，是事為不可。」 tr. “As in my original vow, now it has been fulfilled: transforming all sentient beings, I cause them all to enter the Buddha path. If I transformed them with the Lesser Vehicle, I would fall into avarice; this cannot be”〔T1716 0810c27〕. | The Sutra of the Lotus Blossom of the Wondrous Dharma divides this into 「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」 tr. “Śāriputra, know that I originally made a vow, desiring to cause all beings to become no different from me”〔T0262 0008b04〕, 「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」 tr. “As I vowed in the past, now it has been fulfilled: transforming all sentient beings, I cause them all to enter the Buddha path”〔T0262 0008b06〕, and 「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」 tr. “If I transformed even a single person through the Lesser Vehicle, I would fall into avarice; this cannot be”〔T0262 0008a26〕. The root treatise joins three locations into one passage, omits several lines, and has graph-level differences in the words for “original” and “past” and in the two demonstrative forms translated “this.” |
| Three | 「次約三法論開合者，即是於一佛乘，方便說三。既知息已，滅却化城，」 tr. “Next, discussing opening and combining in terms of three Dharmas means skillfully teaching three within the One Buddha-Vehicle. Once they are known to have rested, the conjured city is removed”〔T1716 0811a05〕. | The Sutra of the Lotus Blossom of the Wondrous Dharma first says, 「但是如來方便之力，於一佛乘分別說三。」 tr. “It is only through the power of the Tathāgata’s skillful means that three are distinctively taught within the One Buddha-Vehicle”〔T0262 0026a22〕, and continues the conjured-city scene with 「如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」 tr. “Like that guide, for the sake of rest he conjures a great city. Once he knows that they have rested, he tells them: ‘The place of jewels is near. This city is not real; I merely conjured it’”〔T0262 0026a23〕. The root treatise abbreviates the first sentence and condenses the later passage into removing the conjured city. |
| Four | 「復次本門中，明或示己身，或示他身，或說己法，或說他法。」 tr. “Further, within the Origin Gate, it clarifies that the Buddha sometimes displays his own body, sometimes displays another body, sometimes teaches his own Dharma, and sometimes teaches another Dharma”〔T1716 0811a23〕, followed by its own explanation, 「己身是佛法界像，他身是九法界像，己法是圓頓佛之知見，降此已下，皆是他法，」 tr. “His own body is an image of the Buddha Dharma-realm; another body is an image of the nine Dharma-realms. His own Dharma is the Buddha’s knowing-and-seeing in the Perfect and sudden teaching; everything below this is another Dharma”〔T1716 0811a24〕. | The Sutra of the Lotus Blossom of the Wondrous Dharma reads, 「如來所演經典，皆為度脫眾生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，皆實不虛。」 tr. “The scriptures expounded by the Tathāgata are all for liberating sentient beings. Sometimes he speaks of his own body, sometimes of another body; sometimes he displays his own body, sometimes another body; sometimes he displays his own affairs, sometimes others’ affairs. Whatever he says is all real and not false”〔T0262 0042c10〕. The received scripture first speaks of bodies and then displays bodies and affairs; the root treatise changes this to first displaying bodies and then teaching bodies and Dharmas, and replaces one’s own and others’ affairs with one’s own and others’ Dharmas. The classification into an image of the Buddha Dharma-realm and the rest is the root treatise’s own explanation. |
| Five | 「雖示種種形，欲令度脫，故雖說種種道，其實為一乘，此即開合意也。」 tr. “Although he displays various forms, he desires to cause liberation; thus, although he teaches various paths, in reality they are for the One Vehicle. This is precisely the meaning of opening and combining”〔T1716 0811a26〕. | In one place the Sutra of the Lotus Blossom of the Wondrous Dharma reads, 「雖示種種道，其實為佛乘。」 tr. “Although displaying various paths, in reality they are for the Buddha-Vehicle”〔T0262 0009b16〕, and elsewhere it reads, 「無數諸法門，其實為一乘。」 tr. “The innumerable Dharma-gates are in reality the One Vehicle”〔T0262 0009b07〕. The root treatise’s respective forms “teaches” and “One Vehicle” draw verbal elements from the two sentences. It is best treated as a synthesis rather than forced into a single source sentence. |
| Six | 「若斷結證果，心漸通泰者，即却二乘，唯言大乘求佛，漸以《般若》洮汰，令心調熟，即廢方便一乘，唯圓實一乘。」 tr. “If one severs the bonds and realizes the fruit, and the mind gradually becomes open and at ease, one then puts aside the Two Vehicles and speaks only of seeking buddhahood through the Great Vehicle. One is gradually washed and refined through Prajñā so that the mind is tempered and matured; then the skillful One Vehicle is abolished, leaving only the Perfect and real One Vehicle”〔T1716 0810c25〕. | In the Sutra of the Lotus Blossom of the Wondrous Dharma, the poor son first 「爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。」 tr. “At that time, the poor son received the command and took charge of and came to know the many things—gold, silver, precious treasures, and the various storehouses—yet had no thought of desiring so much as one meal from them”〔T0262 0017b04〕, and later 「然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。」 tr. “Yet the place where he stayed remained where it had originally been, and he had still not relinquished his inferior state of mind. After another short time, the father knew that his son’s thinking had gradually become open and at ease, that he had accomplished a great resolve, and that he looked down upon his former state of mind”〔T0262 0017b06〕. The received scripture contains none of the classificatory language of Prajñā or washing and refining; the root treatise uses this scene to establish the sequence of tempering and maturation. |
| Seven | 「又開出析法一乘，眾生即解，是則轉乳為酪。次入體法，即轉酪為生蘇。次入別一乘，即轉生蘇為熟蘇。次轉入圓一乘，如轉熟蘇為醍醐，」 tr. “It further opens the One Vehicle that analyzes dharmas; sentient beings then understand, and milk is thereby transformed into curds. Next they enter the embodying of dharmas, transforming curds into raw ghee. Next they enter the Distinct One Vehicle, transforming raw ghee into refined ghee. Next they turn and enter the Perfect One Vehicle, as refined ghee is transformed into clarified essence”〔T1716 0811b05〕. | The Mahāparinirvāṇa Sūtra reads, 「善男子！譬如從牛出乳，從乳出酪，從酪出生穌，從生穌出熟穌，從熟穌出醍醐，醍醐最上，」 tr. “Good man, it is like milk coming from a cow, curds coming from milk, raw ghee coming from curds, refined ghee coming from raw ghee, and clarified essence coming from refined ghee; clarified essence is supreme”〔T0374 0449a05〕. The received scripture and root treatise use different graphs for ghee; the assignments to analyzing, embodying, Distinct, and Perfect are established by the root treatise. |
| Eight | 「次約五法論開合者，即是五味。從初十二部開修多羅，乃至涅槃，教教論五味。」 tr. “Next, discussing opening and combining in terms of five Dharmas means the five flavors. From the initial twelve divisions, it opens the sūtras and proceeds through Nirvāṇa; the five flavors are discussed in every teaching”〔T1716 0811a12〕. It further says, 「從初五味開諸五味，細細漸合，還歸圓滿五味。」 tr. “From the initial five flavors, it opens the various five flavors; finely and gradually combining them, it returns to the full and Perfect five flavors”〔T1716 0811a14〕. | The Mahāparinirvāṇa Sūtra reads, 「善男子！佛亦如是，從佛出生十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若波羅蜜，從般若波羅蜜出大涅槃，猶如醍醐。」 tr. “Good man, the Buddha is likewise: from the Buddha emerge the scriptures in twelve divisions; from the scriptures in twelve divisions emerge the sūtras; from the sūtras emerge the Vaipulya scriptures; from the Vaipulya scriptures emerges the perfection of wisdom; and from the perfection of wisdom emerges great nirvāṇa, like clarified essence”〔T0374 0449a09〕. The received scripture continues through emergence; the root treatise gathers the sequence under opening and combining. |
| Nine | 「若約二法論開合者，約半滿兩教，初明《華嚴》之滿。」 tr. “If opening and combining are discussed in terms of two Dharmas, they are discussed through the two teachings of half and full; first, it clarifies the full of the Avataṃsaka”〔T1716 0811a01〕. The Origin Gate further says, 「次從二以開二者，元本是如來藏，如來藏中備有半滿不思議之二，」 tr. “Next, opening two from two: originally there is tathāgatagarbha, and within tathāgatagarbha are fully present the inconceivable two of half and full”〔T1716 0811b10〕. | The Mahāparinirvāṇa Sūtra has, 「半字者謂九部經，毘伽羅論者所謂方等大乘經典。」 tr. “Half-words mean the scriptures in nine divisions; the grammatical treatise means the Vaipulya Great Vehicle scriptures”〔T0374 0390c29〕. It also says, 「如彼長者教半字已，次為演說毘伽羅論；我今亦爾，為諸弟子說於半字九部經已，次為演說毘伽羅論，所謂如來常存不變。」 tr. “Just as that elder, after teaching half-words, next expounded the grammatical treatise, I am likewise: having taught my disciples the nine divisions of scripture as half-words, I next expound the grammatical treatise, namely that the Tathāgata always exists without change”〔T0374 0391a08〕, and 「半字義，皆是煩惱言說之本，故名半字。滿字者乃是一切善法言說之根本也，」 tr. “The meanings of half-words are all the basis of speech concerning afflictions and are therefore called half-words. Full words are the basis of speech concerning all wholesome Dharmas”〔T0374 0414a29〕. These three passages can serve as source material for half and full, but they do not mean that the root treatise’s assignments to the Avataṃsaka, Vaipulya, Prajñā, and the Lotus each come verbatim from this scripture. |
| Ten | The root treatise locates the initial full through 「若約二法論開合者，約半滿兩教，初明《華嚴》之滿。」 tr. “If opening and combining are discussed in terms of two Dharmas, they are discussed through the two teachings of half and full; first, it clarifies the full of the Avataṃsaka”〔T1716 0811a01〕. | The opening of the Mahāvaipulya Buddhāvataṃsaka Sūtra reads, 「一時，佛在摩竭提國寂滅道場始成正覺。」 tr. “At one time, the Buddha was in the quiescent place of awakening in the land of Magadha, having just attained right awakening”〔T0278 0395a07〕. Here the root treatise only names the Avataṃsaka and does not quote a scriptural sentence. “Full” is a term of doctrinal classification, not the scripture’s own designation of itself. |
| Eleven | The root treatise says, 「若眾生無機，次、約滿開半。次、方等對半明滿。次、般若帶半明滿。次、法華捨半明滿。」 tr. “If sentient beings lack the corresponding faculties, next the half is opened in terms of the full. Next, Vaipulya clarifies the full in contrast with the half. Next, Prajñā carries the half while clarifying the full. Next, the Lotus relinquishes the half and clarifies the full”〔T1716 0811a02〕. | Here Prajñā designates a scriptural class and teaching period; it does not identify one unique received text. In a representative scene from the Mahāprajñāpāramitā Sūtra, the Buddha tells Subhūti, 「汝當教諸菩薩摩訶薩般若波羅蜜，如諸菩薩摩訶薩所應成就般若波羅蜜。」 tr. “You should teach the perfection of wisdom to the bodhisattva mahāsattvas, in the manner in which bodhisattva mahāsattvas should accomplish the perfection of wisdom”〔T0223 0230b22〕, showing a śrāvaka expounding the Great Vehicle in response. This evidence locates only the scene belonging to the class of scripture; it does not bind the root treatise’s term Prajñā to T0223 alone. |
This unit does not explicitly name any work bearing the title “Treatise.” The three kinds of goodness, four gateways, and tathāgatagarbha are either taught by the root treatise in this passage or explained in later commentary.
4. Essential Explanations from the Shiqian [the Mirror]
The Fahua Xuanyi Shiqian establishes the eye of the whole gateway as opening the provisional from the real and combining the provisional into the real. The Trace one-Dharma discussion is further divided into two levels: 「次釋一法中又二：初正明開合，次總結。初又二：初從大一以開諸一，次從大一以開小一，皆先開次合。」 tr. “Next, the explanation of one Dharma has two parts: first, directly clarifying opening and combining; next, a general conclusion. The first again has two parts: first, opening the various ones from the great one; next, opening the small one from the great one. In both, opening comes first and combining next”〔T1717 0961b28〕. The four One Vehicles 「皆取四教中大乘」 tr. “all take the Great Vehicle within the Four Teachings”〔T1717 0961c01〕 and therefore 「俱求佛果」 tr. “all seek the fruit of buddhahood”〔T1717 0961c02〕. Among them, the original One Vehicle 「即圓一乘也」 tr. “is precisely the Perfect One Vehicle”〔T1717 0961c02〕. The Tripiṭaka One Vehicle still belongs to the Great Vehicle aspect that seeks buddhahood; the śrāvaka and pratyekabuddha teachings are opened only at the next level. Here the original One Vehicle does not mean the Origin of the later Origin Gate.
Two, three, four, and five Dharmas are explained with increasing brevity. The relationship between seven and eight Dharmas is clarified by 「次七八二法者，於法相論開合，開即成八，合即成七。」 tr. “Next, as for the two discussions of seven and eight Dharmas, when opening and combining are discussed in terms of Dharma-characteristics, opening makes eight and combining makes seven”〔T1717 0961c08〕. The Origin Gate is divided into three levels: 「次本門者，例於迹門，又為三：先標，次立本門三種法相，謂亦有頓漸不定，三正明開合。」 tr. “Next, the Origin Gate follows the model of the Trace Gate and again has three parts: first, indication; next, establishing three kinds of Dharma-characteristics for the Origin Gate, namely that it too has sudden, gradual, and indeterminate; third, directly clarifying opening and combining”〔T1717 0961c09〕. One’s own and others’ bodies and Dharmas open innumerable kinds of forms from the single Buddha-realm and are then gathered under sudden, gradual, and indeterminate.
The Origin spoken of in the Origin Gate does not establish another set of Dharma-numbers; it applies the same method of opening and combining to the transformations established from the remote Origin. The two-Dharma passage’s 「本是如來藏」 tr. “originally there is tathāgatagarbha”〔T1717 0961c17〕 is precisely 「法華正體一實之理」 tr. “the principle of the one reality that is the true substance of the Lotus”〔T1717 0961c18〕 and is therefore called a treasury. Provisional and real of a single substance within the principle of reality are named half and full. From these, the conceivable two are opened, and they are then combined back into the inconceivable two. The name half is itself established only in relation to full; the scriptural divisions before the Lotus did not each call themselves half at the time.
After the Origin one- and two-Dharma discussions, the Shiqian no longer unfolds the Origin three through eight item by item. It gathers their structure only by analogy with the Trace Gate; the content of the Origin three through eight is still borne by the received graphs of the root treatise.
5. Explanations of Various Masters
At the end of the fascicle, Zhiquan’s Fahua Jing Xuanqian Zhengshi (X0592) says, 「○般若付財文句云：般若是委業。信解品記云：付財在法華中。又云：於佛即是付財，二乘自謂加說。」 tr. “Regarding Prajñā and entrusting the wealth: the Wenju says that Prajñā is entrusting the work. The commentary on the ‘Faith and Understanding’ chapter says that entrusting the wealth occurs within the Lotus. It further says that from the Buddha’s side this is entrusting the wealth, while the Two Vehicles themselves regard it as added teaching”〔X0592 0632c01〕. This allows the passage on washing and refining through Prajñā to be distinguished into the Buddha’s entrusting the wealth and the Two Vehicles’ still regarding it as added teaching, but it does not change the sentence of the root treatise.
Youyan’s Fahua Jing Xuanqian Beijian (X0588) supplements the three kinds of goodness abbreviated in the root treatise: 「云云者，緣覺為中善，菩薩為上善。」 tr. “‘And so forth’ means that pratyekabuddhas are the middle goodness and bodhisattvas are the higher goodness”〔X0588 0506b15〕. It continues with the opening and combining of the three kinds of goodness in the Perfect, Distinct, Shared, and Tripiṭaka teachings. This is a later supplementation of an abbreviation. The root treatise expressly states only that śrāvakas are the lower goodness, and the Shiqian does not spell out the middle and higher goodness in this passage.
Fazhao’s Fahua Jing San Dabu Dujiao Ji (X0585) reads the Origin two-Dharma passage continuously: 「本是如來藏者，即是法華正體一實之理，故名為藏。實理之中備有同體權實之法，名為半滿。」 tr. “‘Originally there is tathāgatagarbha’ means the principle of the one reality that is the true substance of the Lotus; hence it is called a treasury. Within the principle of reality are fully present the Dharmas of provisional and real as a single substance, named half and full”〔X0585 0011c23〕. Its content directly follows the root treatise and the Shiqian and is an excerpt-witness to the Origin two-Dharma discussion.
Zhili’s Shibuermen Zhiyaochao (T1928) says, 「理事三千本皆融即，實機未熟權化宜施，佛須物情分隔而說，故云不二而二，半滿諸法暫有差殊，權化若成實理須顯，佛隨自意開會而談，故云二而不二。」 tr. “The three thousand as principle and phenomena are originally all interfused and identical. While faculties for the real remain immature, provisional transformation should be bestowed; the Buddha must teach by separating them in accordance with beings’ dispositions, and thus it is called the nondual made dual. The Dharmas of half and full provisionally have distinctions. Once provisional transformation is accomplished, the principle of reality must be revealed; the Buddha follows his own intent in teaching opening and convergence, and thus it is called the dual made nondual”〔T1928 0708a05〕. This structurally corresponds to opening the provisional from the real and combining the provisional into the real, but it is not a sentence-by-sentence commentary on this unit.
Zhiyuan’s Xianju Bian (X0949) says, 「夫體非舒卷，用有開合，舒之則開一出多，卷之則合多歸一。舒卷不二，一多互融，」 tr. “Substance is neither extension nor contraction, while function has opening and combining. Extended, it opens the one and brings forth the many; contracted, it combines the many and returns them to the one. Extension and contraction are nondual, and one and many mutually interpenetrate”〔X0949 0871c18〕. It likewise explains the function of the teaching through opening one into many and combining many back into one. The passages from Zhili and Zhiyuan each have a direct structural correspondence. The received texts neither cite nor refute one another here, so no separate sectarian controversy is fabricated from them.
6. Terminology
Explaining the teaching through increasing numbers. Teaching-gates multiply in response to faculties. They are provisionally increased from one Dharma through eight Dharmas, with a few examples standing for the many; this does not mean that teaching-gates are limited to eight kinds.
Opening and combining. Opening establishes the provisional from the real; combining gathers the provisional back into the real. The two have direction and do not mean only formal division and recombination.
Four One Vehicles and the original One Vehicle. The four One Vehicles take the Great Vehicle aspect within the Perfect, Distinct, Shared, and Tripiṭaka teachings, each of which seeks the fruit of buddhahood. In the Trace one-Dharma discussion, the original One Vehicle is the Perfect One Vehicle. The śrāvaka and pratyekabuddha teachings are the small one opened only after the four One Vehicles.
Half and full. The Trace two-Dharma discussion opens the half from the full and abolishes the half to return to the full. The Origin two-Dharma discussion takes provisional and real of a single substance within tathāgatagarbha as the inconceivable two and then opens the full carrying the half, the full breaking the half, and the half alone. The name half is established in relation to full; it is not the title used by the earlier scriptural divisions for themselves.
Three kinds of goodness. The root treatise explicitly lists only the śrāvakas as lower goodness and abbreviates the rest with “and so forth.” Pratyekabuddhas as middle goodness and bodhisattvas as higher goodness appear in Youyan’s later explanation; the authorial layers must remain distinct.
Four gateways. Each of the Four Teachings has four gateways. Those of sharp faculties may enter progressively from level to level, while those of dull faculties require tempering and maturation through the five flavors. This passage does not list the names of the four gateways.
Seven and eight Dharmas. Seven Dharmas list the Four Teachings, the Two Vehicles, and the human and deva vehicles; opening makes eight and combining makes seven. The number reveals the opening and combining of Dharma-characteristics and does not establish another hierarchy of practice.
Tathāgatagarbha and the inconceivable two. The Origin two-Dharma discussion begins from tathāgatagarbha and says that half and full, provisional and real of a single substance, are originally complete within it. The inconceivable two still means half and full; it does not refer generally to other pairs.
7. Similes · Cross-Reading · Carrying Forward
Milk, curds, raw ghee, refined ghee, and clarified essence form the longest sequence of images in this passage. In the Origin one-Dharma discussion, sentient beings understand through the One Vehicle that analyzes dharmas, and milk turns into curds; they are then progressively tempered and matured through the embodying of dharmas, the Distinct, and the Perfect. In the Origin two-Dharma discussion, they understand through the half alone and become curds, then turn through the full breaking the half, the full carrying the half, and the purely inconceivable full. In the Origin three-Dharma discussion, the three that analyze dharmas are where those of dull faculties remain; the three that are immediately empty and the sequential three are then used to temper them into refined ghee. Each assignment follows the semantic course of its own passage.
The conjured city reveals the opening and combining of three Dharmas: three are skillfully taught within the One Buddha-Vehicle so that practitioners may rest; once they have rested, the conjured city is removed and they proceed toward the place of jewels. The poor son’s taking charge of the family estate while still desiring none of it cross-reads with washing and refining through Prajñā and the mind’s gradually becoming open and at ease. One’s own body, another body, one’s own Dharma, and another Dharma move opening and combining into transformations established from the remote Origin: although the forms and Dharmas displayed are many, the purpose remains liberation and their destination remains the One Vehicle.
This passage carries forward the preceding topics in classifying the teaching and its characteristics. It brings half and full, the five flavors, and sequential, nonsequential, and indeterminate teaching into a single field of opening and combining. It no longer only lists the names of the teaching’s characteristics; it reveals how teaching-gates unfold in response to faculties and how they return when faculties mature. Only in the next unit does Guanding separately record agreements and differences.
8. Placement of the Editions
First, this unit takes T1716 as its base. It begins at 0810c14 and ends at 0811b27, comprising seventeen paragraphs. The next line, 0811b28, has already turned to the recorder’s private record.
Second, the precise range of this unit contains no Taishō variant-reading markers. Its nine transmitted inline notes all read “and so forth” and are complete as follows: 「乃至入本一乘也〔云云〕。」 tr. “Through entering the original One Vehicle, and so forth”〔T1716 0810c23〕, 「從滿開半，終則廢半歸滿〔云云〕。」 tr. “Opening the half from the full and finally abolishing the half to return to the full, and so forth”〔T1716 0811a05〕, 「亦是約三善，聲聞為下善〔云云〕。」 tr. “It is also in terms of the three kinds of goodness; śrāvakas are the lower goodness, and so forth”〔T1716 0811a07〕, 「如是次第，會來合圓〔云云〕。」 tr. “In this sequence, they converge and combine into the Perfect, and so forth”〔T1716 0811a09〕, 「如是縮合，還一圓道〔云云〕。」 tr. “Contracting and combining in this way, they return to the one Perfect path, and so forth”〔T1716 0811a17〕, 「令七數足開合〔云云〕。」 tr. “This causes the number seven to complete opening and combining, and so forth”〔T1716 0811a20〕, 「次約八法論開合者，約前八法開合〔云云〕。」 tr. “Next, discussing opening and combining in terms of eight Dharmas means opening and combining in terms of the preceding eight Dharmas, and so forth”〔T1716 0811a20〕, 「是中備有頓、漸、不定〔云云〕。」 tr. “Within this are fully present sudden, gradual, and indeterminate, and so forth”〔T1716 0811b08〕, and 「約五法論開合者，約五味準前〔云云〕，乃至八亦如是。」 tr. “As for discussing opening and combining in terms of five Dharmas, take the five flavors according to the preceding, and so forth; through eight it is likewise”〔T1716 0811b26〕.
Third, 「次說帶半之滿，眾生為一熟蘇。」 tr. “Next, teaching the full carrying the half, sentient beings become ‘one refined ghee’”〔T1716 0811b15〕 contains the graph meaning “one” in the source. Although its syntax is difficult, there is no critical note in this passage. The source also reads, 「四法開合者，未是圓四門，眾生不解，開別四門，乃至三藏四門，傳傳令入如前。」 tr. “As for the opening and combining of four Dharmas, it is not yet the four gateways of the Perfect. Sentient beings do not understand, so it opens the four gateways of the Distinct, through the four gateways of the Tripiṭaka, causing them to enter progressively as before”〔T1716 0811b24〕. Here the source says “not yet,” differing from “originally there are” in the Trace Gate passage, and again has no critical note. Both readings are retained from the received text without emendation.
Fourth, the range of the Fahua Xuanyi Shiqian that directly explains this unit has three additional groups of critical notes: “two, opening and combining” versus “revealing opening and combining”; “Origin Gate” versus “Origin, clarifying by analogy”; and the possible omission of six graphs meaning “now combining the conceivable two.” These are variants in the later T1717 commentary layer and are not retrojected as variants in this T1716 unit.
Fifth, each page anchor is the nearest line number in the same edition preceding the first graph of the quotation. Where the root treatise synthesizes passages from the received scriptures, each received quotation is assigned its own anchor rather than being covered by one general anchor.