T34n1725_法華宗要

大正藏第 34 冊 No. 1725 法華宗要

No. 1725 [cf. No. 262]

法華宗要

元曉師撰

將欲解釋此經。略開六門分別(初述大意次辨經宗三明詮用四釋題名五顯教攝六消文義)。初述大意者。妙法蓮華經者。斯乃十方三世諸佛出世之大意。九道四生滅入一道之弘門也。文巧義深。無妙不極。辭敷理泰。無法不宣。文辭巧敷花而含實。義理深泰實而帶權。理深泰者。無二無別也。辭巧敷者。開權示實也。開權者。開門外三車是權。中途寶城是化。樹下成道非始。林間滅度非終。示實者。示□生並是吾子。二乘皆當作佛。算數不足量其命。劫火不能燒其立是謂文辭之巧妙也。言無二者。唯一大事。于佛知見開示悟入無上無異令知令證故。言無別者。三種平等。諸乘諸身皆同一揆。世間涅槃永離二際故。是謂義理之深妙也。斯則文理滅妙無非玄。則離粗之軌乃稱妙法。權華開敷實果泰彰。無染之美假喻蓮花。然妙法妙絕。何三何一至久至冥。誰短誰長茲□□總入之不易。諸子瀾漫出之良難。是如來引之□權羨□車。于鹿苑示有□之粗身。駕白牛于鷲岳顯無限之長命。斯乃□一以破三。三除一舍。假□以□短。短息而□忘。是法不可示。言辭相寂滅。蕩

然靡據。肅焉離寄。不知何以言之強稱妙法蓮花。是以分坐令聞之者。當受輪王釋梵之座。逕耳一句之人。並得無上菩提之記。況乎受持演說之福。豈可思議所量乎哉。舉是大意以標題目。故言妙法蓮花經也。

第二辨經宗者。此經正以廣大甚深一乘實相為所詮宗。總說雖然。于中分別者。一乘實相略說有二。謂能乘人及所乘法。此經所說一乘人者。三乘行人。四種聲聞。三界所有四生眾生。並是能乘一佛乘人。皆為佛子。悉是菩薩。以皆有佛性當紹佛位故。乃至無性有情亦皆當作佛故。如寶云經言。菩薩發心便作是念。一切世界中少智眾生愚癡瘖啞無涅槃分不生信心者。□□菩薩之所棄捨。如是眾生我皆調伏乃至坐于道場得阿耨菩提。發此心時。魔宮震動。又言。菩薩成佛眾愿滿足。方便品說。三世諸佛但教化菩薩。譬喻品云。一切眾生皆是吾子故。又言。諸法從本來常自寂滅相。佛子□道已。來世得作佛。斯則無一眾生而非佛子。所以廣大。此眾生界即涅槃界。是故甚深。如論說言。三界相者。謂眾生界即涅槃界。不離眾生界有如來藏故。是謂能乘一佛乘人也。此一乘人所乘之法。略而說之有四種。一謂一乘理及一乘教。一乘之因一乘之果。一乘理者。謂一法界。亦名法身。名如來藏。如薩遮尼揵子經云。

【現代漢語翻譯】現代漢語譯本：然而沒有依據。莊嚴肅穆地脫離依附。不知道用什麼言語來形容，勉強稱之為『妙法蓮華』。因此分座讓聽聞的人，應當承受輪王（cakravartin-rāja，統治世界的理想君主）、釋（Śakra，帝釋天）、梵（Brahmā，梵天）的座位。哪怕只是聽聞一句的人，都能得到無上菩提（anuttarā-samyak-sambodhi，無上正等正覺）的授記。更何況是受持、演說的福報，豈能用思議來衡量呢？舉出這個大意來作為標題，所以說是《妙法蓮華經》。

第二，辨明經的宗旨。這部經正是以廣大甚深的一乘實相作為所要闡述的宗旨。總的來說雖然如此，但在其中分別來看，一乘實相略說有二：即能乘的人和所乘的法。這部經所說的一乘人，是指三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的修行人、四種聲聞（śrāvaka，聽聞佛陀教誨而證悟者）、三界（tridhātu，欲界、色界、無色界）所有的四生（caturyoni，卵生、胎生、濕生、化生）眾生，都是能乘一佛乘的人，都是佛子，都是菩薩，因為都具有佛性，將來繼承佛位。乃至沒有佛性的有情，也都會成佛。如《寶云經》所說：『菩薩發心便作是念，一切世界中少智眾生，愚癡瘖啞，沒有涅槃（nirvāṇa，寂滅）的份，不生信心者，是菩薩所棄捨的。這樣的眾生我都要調伏，乃至坐在道場，得到阿耨菩提（anuttarā-samyak-sambodhi，無上正等正覺）。』發此心時，魔宮震動。又說：『菩薩成佛，眾愿滿足。』《方便品》說：『三世諸佛但教化菩薩。』《譬喻品》說：『一切眾生皆是吾子。』又說：『諸法從本來，常自寂滅相。佛子行道已，來世得作佛。』這就是說沒有一個眾生不是佛子，所以說廣大。此眾生界即是涅槃界，所以說甚深。如論所說：『三界相者，謂眾生界即涅槃界，不離眾生界有如來藏（tathāgatagarbha，如來藏）故。』這就是能乘一佛乘的人。這一乘人所乘的法，簡略地說有四種：一是謂一乘理及一乘教，一乘之因，一乘之果。一乘理，是指一法界，也名法身（dharmakāya，法身），名如來藏（tathāgatagarbha，如來藏）。如《薩遮尼揵子經》所說。

【English Translation】 English version: However, there is no basis. Solemnly departing from dependence. Not knowing how to express it, I reluctantly call it the 『Wonderful Dharma Lotus』. Therefore, those who sit and listen should receive the seats of the Wheel-Turning King (cakravartin-rāja, the ideal monarch who rules the world), Śakra (帝釋天), and Brahmā (梵天). Even those who hear a single sentence will receive the prediction of Anuttarā-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment). How much more so the blessings of upholding and expounding it, how can they be measured by thought? This great meaning is taken as the title, therefore it is called the 『Lotus Sutra of the Wonderful Dharma』.

Secondly, to distinguish the doctrine of the Sutra. This Sutra precisely takes the vast and profound One Vehicle Real Aspect as the doctrine to be expounded. Although it is generally said, when distinguished within it, the One Vehicle Real Aspect can be briefly said to have two aspects: namely, the person who can ride and the Dharma that is ridden. The person of the One Vehicle spoken of in this Sutra refers to the practitioners of the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the four kinds of Śrāvakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings), and all sentient beings in the Three Realms (tridhātu, the Desire Realm, the Form Realm, and the Formless Realm) of the four births (caturyoni, born from eggs, born from wombs, born from moisture, and born by transformation). They are all people who can ride the One Buddha Vehicle, they are all Buddha-sons, they are all Bodhisattvas, because they all have Buddha-nature and will inherit the Buddha's position in the future. Even sentient beings without Buddha-nature will all become Buddhas. As the 『Bao Yun Sutra』 says: 『When a Bodhisattva generates the mind, he thinks, 「Those sentient beings in all worlds who are of little wisdom, foolish, mute, without a share of Nirvana (nirvāṇa, extinction), and do not generate faith, are those abandoned by the Bodhisattvas. I will subdue such sentient beings, and even sit in the Bodhimaṇḍa and attain Anuttarā-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment).」』 When this mind is generated, the demon palaces shake. It also says: 『When a Bodhisattva becomes a Buddha, all vows are fulfilled.』 The 『Expedient Means Chapter』 says: 『The Buddhas of the three worlds only teach Bodhisattvas.』 The 『Parable Chapter』 says: 『All sentient beings are my children.』 It also says: 『All dharmas from the beginning are always of the nature of tranquil extinction. When Buddha-sons practice the Way, they will become Buddhas in the future.』 This means that there is not a single sentient being who is not a Buddha-son, therefore it is said to be vast. This realm of sentient beings is the realm of Nirvana, therefore it is said to be profound. As the treatise says: 『The characteristic of the Three Realms is that the realm of sentient beings is the realm of Nirvana, because the Tathāgatagarbha (如來藏, Buddha-nature) is not separate from the realm of sentient beings.』 This is the person who can ride the One Buddha Vehicle. The Dharma that this person of the One Vehicle rides can be briefly said to have four aspects: first, the principle of the One Vehicle and the teaching of the One Vehicle, the cause of the One Vehicle, and the result of the One Vehicle. The principle of the One Vehicle refers to the One Dharma Realm, also called Dharmakāya (法身, Dharma Body), and called Tathāgatagarbha (如來藏, Buddha-nature). As the 『Saccakanirgrantha Sutra』 says.

文殊師利白佛言。若無三乘差別性者。何故如來說三乘法。佛言。諸佛如來說三乘者。示地差別。非乘差別。說人差別。非。乘差別諸佛如來說三乘者。示小功德知多功德。而佛法中無乘差別。何以故。以法界法無差別故。金光明經言。法界無分別。是故無異乘。為度眾生故分別說三乘。又此經言。諸佛如來能知彼法究竟實相。論釋此云。實相者。謂如來藏。法身之體。不變相故。又下文言。同者。示諸佛如來法身之性同諸凡夫聲聞辟支佛等。法身平等無有差別故。案云。如來法身如來藏性。一切眾生平等所有。能運一切同歸本原。由是道理無有異乘。故說此法為一乘性。如是名為一乘理也。一乘教者。十方三世一切諸佛。從初成道乃至涅槃。其間所說一切言教。莫不令至一切智地。是故皆名為一乘教。如方便品言。是諸佛亦以無量無數方便。種種因緣譬喻言辭。而為眾生演說諸法。是法皆為一佛乘故。是諸眾生從佛聞法。究竟皆得一切種智故。是教遍通十方三世。無量無邊。所以廣大。故一言一句皆為佛乘。一相一味。是故甚深。如是名為一乘教也。一乘因者。總說有二。一者性因。二者作因。言性因者。一切眾生所有佛性為三身果而作因故。如常不輕菩薩品云。我不輕汝。汝等皆當作佛。論釋此言。示諸眾生皆有

【現代漢語翻譯】現代漢語譯本文殊師利菩薩對佛說：『如果三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）沒有差別，為什麼如來說三乘法呢？』佛說：『諸佛如來說三乘，是爲了顯示根性的差別，而不是乘的差別；是爲了說明人的差別，而不是乘的差別。諸佛如來說三乘，是爲了顯示小功德與大功德的差別，而佛法中沒有乘的差別。為什麼呢？因為法界之法沒有差別。』《金光明經》說：『法界沒有分別，所以沒有不同的乘。爲了度化眾生，才分別說三乘。』這部經又說：『諸佛如來能知彼法究竟實相。』論中解釋說：『實相，指的是如來藏（Tathagatagarbha），是法身的本體，是不變的相。』下文又說：『同，是指諸佛如來的法身之性與一切凡夫、聲聞、辟支佛等相同。法身平等，沒有差別。』因此說，如來法身、如來藏性，一切眾生平等具有，能引導一切眾生同歸本源。由於這個道理，沒有不同的乘，所以說此法為一乘（Ekayana）性。這叫做一乘理。一乘教，是指十方三世一切諸佛，從最初成道乃至涅槃，其間所說的一切言教，沒有不令人達到一切智地（Sarvajna）的。所以都叫做一乘教。如《方便品》所說：『是諸佛亦以無量無數方便，種種因緣譬喻言辭，而為眾生演說諸法。是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智故。』這個教法遍通十方三世，無量無邊，所以廣大。因此一言一句都爲了佛乘，一相一味，所以甚深。這叫做一乘教。一乘因，總的來說有兩種：一是性因，二是作因。所謂性因，是指一切眾生所有的佛性（Buddha-dhatu），為三身（Trikaya）果而作因。如《常不輕菩薩品》所說：『我不輕汝，汝等皆當作佛。』論中解釋說：『顯示一切眾生都有』

【English Translation】 English version Manjushri (Manjushri) said to the Buddha: 'If there is no difference in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), why does the Tathagata (Tathagata) speak of the Three Vehicles?' The Buddha said: 'The Tathagatas speak of the Three Vehicles to show the difference in dispositions, not the difference in vehicles; to explain the difference in people, not the difference in vehicles. The Tathagatas speak of the Three Vehicles to show the difference between small merits and great merits, but there is no difference in vehicles in the Buddhadharma. Why? Because there is no difference in the Dharma of the Dharmadhatu (Dharmadhatu).' The Golden Light Sutra says: 'The Dharmadhatu has no distinctions, therefore there are no different vehicles. For the sake of liberating sentient beings, the Three Vehicles are spoken of separately.' This sutra also says: 'The Tathagatas can know the ultimate true aspect of that Dharma.' The commentary explains: 'The true aspect refers to the Tathagatagarbha, the essence of the Dharmakaya (Dharmakaya), which is an unchanging aspect.' The following text also says: 'The same refers to the fact that the nature of the Dharmakaya of the Tathagatas is the same as that of all ordinary beings, Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), etc. The Dharmakaya is equal and without difference.' Therefore, it is said that the Tathagata's Dharmakaya and the nature of the Tathagatagarbha are equally possessed by all sentient beings, and can guide all sentient beings to return to the original source. Because of this reason, there are no different vehicles, so it is said that this Dharma is of the nature of the One Vehicle (Ekayana). This is called the principle of the One Vehicle. The One Vehicle Teaching refers to all the teachings spoken by all the Buddhas of the ten directions and three times, from the initial attainment of enlightenment to Nirvana (Nirvana), which without exception lead people to the ground of all-knowing wisdom (Sarvajna). Therefore, they are all called the One Vehicle Teaching. As the Upaya Chapter says: 'These Buddhas also use countless expedient means, various causes and conditions, metaphors and words, to expound the Dharmas for sentient beings. These Dharmas are all for the sake of the One Buddha Vehicle. These sentient beings, hearing the Dharma from the Buddha, ultimately attain all-knowing wisdom.' This teaching pervades the ten directions and three times, is immeasurable and boundless, therefore it is vast. Therefore, every word and every sentence is for the Buddha Vehicle, one aspect and one taste, therefore it is very profound. This is called the One Vehicle Teaching. The cause of the One Vehicle, generally speaking, there are two types: one is the nature cause, and the other is the action cause. The so-called nature cause refers to the Buddha-nature (Buddha-dhatu) possessed by all sentient beings, which acts as the cause for the fruit of the Trikaya (Trikaya). As the Never Disparaging Bodhisattva Chapter says: 'I do not disparage you, you will all become Buddhas.' The commentary explains: 'It shows that all sentient beings have'

佛性故。又言。決定增上慢二種聲聞。根未熟故。佛不與授記。菩薩與授記。菩薩與授記者。方便令發心故。當知依此經意而說趣寂二乘無性有情皆有佛性悉當作佛。言作因者。若聖若凡內道外道道分福分一切善根。莫不同至無上菩提。如下文言。或有人禮拜。或復但合掌。乃至舉一手。或復少傾頭。若人散亂心入于塔廟中一稱□無佛皆已成佛道乃至廣說。本乘經言。凡聖一切善不受有漏果。唯受常住之果。大悲經言。佛告阿難。若人樂著三有果報。于佛福田若行佈施諸餘善根。愿我世世莫入涅槃。以此善根不入涅槃。無有是處。是人雖不樂求涅槃。然于佛所種諸善根。我說是人必入涅槃。尼健子經一乘品言。佛語文殊。我佛國□所有僧伽尼乾子等。皆是如來住持力故方便示現此諸外道。善男子等。雖行種種諸異學相。皆同佛法一橋樑度。更無餘度故。案云。依此等文。當知佛法五乘諸善及與外道種種異善。如是一切皆是一乘。皆依佛性無異體故。如法花論顯此義。云何體法者。謂理無二體。無二體者。謂無量乘皆是一乘故。而下文言汝等所行是菩薩道者。謂發菩提心退已還發者前所修行善根不滅同后得果故。者為顯種子無上義故。旦約發心善根而說。非謂余善不得佛果。是故□違前所引文。由是言之。若凡若聖一切

眾生內道外道一切善根。皆出佛性同歸本原。如是本來唯佛所窮。以是義故廣大甚深。如是名為一乘因也。一乘果者。略說有二種。謂本有果及始起果。本有果者。謂法佛菩提。如壽量品云。如來如實知見。三界之相無有生死若退若出。亦無在世及滅度者。非實非虛非如非異。案云。此文就一法界顯一果體。非有體故非實。非無體故非虛。非真諦故非如。非俗諦故非異。如本乘經云。果體圓滿無德不備。無理不周。無名無相。非一切法可得。非有體非無體。乃至廣說。又言。二體之外獨在無二故。是明法佛菩提果體。始起果者。謂餘二身。如論說言。報佛菩提者。十地行滿足得常涅槃證故。如經言。我實成佛已來。無量無邊百千萬億那由他劫故。應化菩提者。隨所應見而為示現。謂出釋宮樹下成道及與十方分身諸佛。如寶塔品之所廣明。總而言之。一切眾生皆修萬行同得如是。□菩提果。是謂一乘一乘果也。如方便品云。舍利弗當知。我本立誓願。欲令一切眾如我等無異。如我昔所愿。今者已滿足。化一切眾生皆令入佛道。案云。此文正明如來所愿滿足。所以然者。遍化三世一切眾生。如應皆令得佛道故。如寶云經云。譬如油缽若已平滿更投一渧終不復受。菩薩成佛眾愿滿足亦復如是。更無減少一塵之愿。大云密藏藏

【現代漢語翻譯】現代漢語譯本眾生內道（指佛教內部的修行者）外道（指佛教以外的其他宗教或哲學）的一切善根，都源於佛性，最終迴歸到相同的本源。這樣的本源，只有佛才能完全理解和窮盡。因此，它廣大而深奧。這被稱為『一乘因』。一乘果，簡略來說有兩種：本有果和始起果。本有果，指的是法佛（Dharmakaya Buddha，佛的法身）的菩提（Bodhi，覺悟）。如《壽量品》所說：『如來如實知見，三界之相無有生死若退若出，亦無在世及滅度者，非實非虛非如非異。』註釋說，這段經文就一法界（Dharmadhatu，法界）顯現一果體。因為不是有體，所以『非實』；因為不是無體，所以『非虛』；因為不是真諦（Paramartha-satya，勝義諦），所以『非如』；因為不是俗諦（Samvriti-satya，世俗諦），所以『非異』。如《本乘經》所說：『果體圓滿無德不備，無理不周，無名無相，非一切法可得，非有體非無體，』等等。又說：『二體之外獨在無二故。』這是說明法佛菩提的果體。始起果，指的是其餘二身（報身和應身）。如論中所說：『報佛（Sambhogakaya Buddha，佛的報身）菩提者，十地（Bhumi，菩薩修行的十個階段）行滿足得常涅槃（Nirvana，涅槃）證故。』如經中所說：『我實成佛已來，無量無邊百千萬億那由他劫故。』應化菩提（Nirmanakaya Buddha，佛的應化身），隨著所應見到的而示現，指的是在釋迦族的宮殿出生，在菩提樹下成道，以及向十方世界分身顯現諸佛，如《寶塔品》中所詳細說明的。總而言之，一切眾生都修行萬行，共同獲得這樣的菩提果。這就是所謂的一乘果。如《方便品》所說：『舍利弗（Sariputra，舍利弗）當知，我本立誓願，欲令一切眾如我等無異。如我昔所愿，今者已滿足，化一切眾生皆令入佛道。』註釋說，這段經文正是說明如來（Tathagata，如來）的願望已經滿足。之所以這樣說，是因為普遍教化三世一切眾生，都讓他們如其所應地證得佛道。如《寶云經》所說：『譬如油缽若已平滿更投一渧終不復受。菩薩成佛眾愿滿足亦復如是。更無減少一塵之愿。』《大云密藏藏》

【English Translation】 English version All wholesome roots of sentient beings, whether internal (referring to practitioners within Buddhism) or external (referring to other religions or philosophies), originate from Buddha-nature and ultimately return to the same source. Such a source can only be fully understood and exhausted by the Buddha. Therefore, it is vast and profound. This is called the 'One Vehicle Cause'. The One Vehicle Fruit, briefly speaking, has two types: the inherent fruit and the newly arising fruit. The inherent fruit refers to the Dharmakaya Buddha (the Dharma body of the Buddha) and Bodhi (Enlightenment). As stated in the 'Lifespan Chapter': 'The Tathagata truthfully sees the characteristics of the three realms, which have no birth, death, regression, or emergence, nor existence in the world or passing into extinction; they are neither real nor unreal, neither thus nor different.' The commentary says that this passage reveals the one fruit-body based on the one Dharmadhatu (Dharma realm). Because it is not an existent entity, it is 'not real'; because it is not a non-existent entity, it is 'not unreal'; because it is not the Paramartha-satya (ultimate truth), it is 'not thus'; because it is not the Samvriti-satya (conventional truth), it is 'not different'. As stated in the 'Fundamental Vehicle Sutra': 'The fruit-body is complete and perfect, lacking no virtue, encompassing all principles, without name or form, unattainable by any dharma, neither existent nor non-existent,' and so on. It also says: 'Outside the two entities, it exists alone without duality.' This explains the fruit-body of the Dharmakaya Buddha. The newly arising fruit refers to the other two bodies (the Sambhogakaya and Nirmanakaya). As stated in the treatise: 'The Sambhogakaya Buddha's Bodhi is attained when the practices of the ten Bhumis (stages of a Bodhisattva's practice) are fulfilled, and constant Nirvana is realized.' As stated in the sutra: 'Since I actually attained Buddhahood, countless hundreds of thousands of millions of nayutas of kalpas have passed.' The Nirmanakaya Buddha's Bodhi manifests according to what should be seen, referring to being born in the Shakya clan's palace, attaining enlightenment under the Bodhi tree, and manifesting various Buddhas in the ten directions, as detailed in the 'Treasure Pagoda Chapter'. In summary, all sentient beings cultivate myriad practices and together attain such a Bodhi fruit. This is what is called the One Vehicle Fruit. As stated in the 'Expedient Means Chapter': 'Sariputra, you should know that I originally made a vow to make all beings like me, without difference. As my former vow, now it is fulfilled, transforming all sentient beings and leading them to enter the Buddha-path.' The commentary says that this passage precisely explains that the Tathagata's vow has been fulfilled. The reason for this is that he universally transforms all sentient beings in the three times, allowing them all to attain the Buddha-path as they should. As stated in the 'Cloud of Treasures Sutra': 'It is like a bowl of oil that is already full; if you add another drop, it will not be able to receive it. The Bodhisattva's vows are fulfilled upon attaining Buddhahood, and it is the same. There is no wish to reduce even a speck of dust.' 'The Great Cloud Secret Treasury.'

經云。大云密藏菩薩曰言世尊。唯愿如來。為未來世薄福眾生。演說如是深進大海水潮三昧。佛言。善男子。莫作是言。何以故。佛出世難。此大云經聞者亦難。云何偏為未來之。吾當遍為三世眾生廣門分別。花嚴經云。如來轉法輪。於三世無不至。依此等文。當知諸佛初成正覺。一念之頂遍化三世一切眾生。無一不成無上菩提。如昔所愿已滿足故。設有一人不成菩提。如昔所愿即不滿故。雖實皆度而無盡際。雖實無際而無不度。以無限智力度無限眾生故。而此經下文言。我本行菩薩道所成壽命。今猶未盡復倍上數。論釋此云。我本行菩薩道今猶未滿者。以本願故。眾生界未盡愿非究竟。故言未滿。非謂菩提不滿足故。所成壽命復位上數者。示現如來常命方便。顯多過上數量不可數知故。此論意者。為明約今眾生未盡□如是時本願未滿。非謂菩提已滿。而其本願未滿亦非本願未滿。而說佛法已足。如花嚴經云。一切眾生未成菩提。佛法未足。本願未滿。是故當知愿與菩提不滿。等則已滿則等滿。如是名為一乘果也。合而言之。理教因果如是四法。更互相應共運一人到薩婆若。故說此四名一乘法。猶如四馬更互相應共作一運故說四馬名為一乘。當知此中道理亦爾。問理教及因共運眾生到薩婆若。此事可爾。果既到究竟之

處。云何與三共運眾生。解云。此有四義。一者由未來世有佛果力。冥資眾生令生善心。如是展轉令至佛地。如涅槃經云以現在世煩惱因緣能斷善根。未來佛性力因緣故還生善根故。二者當果報佛現諸應化化今眾生令得增進。如本乘經云。自見己身當果。諸佛摩頂說法身心別行不可思議故。三者此經六處授記。記當得成阿耨菩提。由得此記。𥮵心進修當果屬彼□得運彼故。下文言。各賜諸子等一大車。四者此經中說一切種智。無□不盡。無德不備。一切眾生同到此果。眾生緣此能詮所詮發心。勝進逕四十心遊戲神通化四生類。故說眾生乘于果乘。乘乘能運因地眾生。如下頌諸子是時歡喜踴躍乘是寶車游於四方。由方是四義當知果乘與餘三法共運一人。人人四法因緣和合遠離諸邊不可破壞。除此更無若過若增。如是名為廣大甚深究竟一乘真實相也。所詮之宗略述如是。

第三明能詮用者。如法師品云。一切菩薩阿耨菩提皆屬此經。開方便門示真實相。此文正明是經勝用。用有二種。謂開及示。開者開於三乘方便之門。示者示於一乘真實之相。總說雖然。于中有三。先開次示。第三合明開示之用。先明開義即有二種。謂所開之門及能開之用。所開之門即三乘教。此名方便略有四義。一者佛方便智之所說教。依主立名

【現代漢語翻譯】現代漢語譯本：處。什麼叫做與三乘共同運載眾生？解釋說：這裡有四層含義。一是由於未來世有佛果的力量，暗中資助眾生，使他們生起善心，這樣輾轉相生，最終到達佛地。如《涅槃經》所說：『以現在世的煩惱因緣，能斷絕善根；未來佛性的力量因緣，還能使善根重新生起。』二是當果報佛顯現各種應化身，教化現在的眾生，使他們得到增進。如《本乘經》所說：『自己見到自身證得佛果，諸佛摩頂說法，身心別行，不可思議。』三是此經在六個地方授記，預記他們將來能夠成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。由於得到這個授記，專心精進修行，當果屬於他們，因此能夠運載他們。下文說：『各賜諸子等一大車。』四是此經中說一切種智（sarva-jnatata，對一切事物的智慧），沒有哪一方面不窮盡，沒有哪一種功德不具備，一切眾生共同到達這個果位。眾生憑藉這部經的能詮和所詮而發心，殊勝精進，經歷四十心，遊戲神通，化度四生之類。所以說眾生乘坐于果乘。乘乘能夠運載因地的眾生。如下面的偈頌所說：『諸子是時歡喜踴躍，乘是寶車，游於四方。』由於這四層含義，應當知道果乘與其餘三種法共同運載一人。人人四法因緣和合，遠離各種偏頗，不可破壞。除了這些，再沒有超過或增加的。這就叫做廣大甚深究竟一乘的真實相。所詮的宗旨簡略敘述如上。第三，闡明能詮的作用。如《法師品》所說：『一切菩薩的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）都屬於這部經。開啟方便之門，顯示真實之相。』這段文字正是闡明這部經的殊勝作用。作用有兩種，即開啟和顯示。開啟，是開啟三乘的方便之門；顯示，是顯示一乘的真實之相。總的來說雖然如此，其中有三個方面。先是開啟，然後是顯示，第三是合起來闡明開啟和顯示的作用。先闡明開啟的含義，又有兩種，即所開啟的門和能開啟的作用。所開啟的門就是三乘教法，這叫做方便，略有四層含義。一是佛以方便智慧所說的教法，依主立名。

【English Translation】 English version: Place. What is meant by jointly transporting sentient beings with the Three Vehicles? The explanation is: There are four meanings here. First, it is due to the power of the Buddha-fruit in the future, which secretly aids sentient beings, causing them to generate good thoughts, and thus, through successive transformations, leading them to the Buddha-ground. As the Nirvana Sutra says: 'Due to the causes and conditions of afflictions in the present world, good roots can be severed; due to the causes and conditions of the power of the Buddha-nature in the future, good roots can be regenerated.' Second, when the Reward-body Buddha manifests various responsive bodies, it teaches and transforms present sentient beings, enabling them to progress. As the Original Vehicle Sutra says: 'Seeing oneself attain the Buddha-fruit, the Buddhas touch their heads and expound the Dharma, the body and mind acting separately, which is inconceivable.' Third, this sutra gives predictions in six places, foretelling that they will be able to achieve anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment) in the future. Because of receiving this prediction, they wholeheartedly cultivate diligently, and the future fruit belongs to them, therefore they are able to transport them. The following text says: 'Each was given a great cart equally to all the sons.' Fourth, this sutra speaks of sarva-jnatata (一切種智, all-knowing wisdom), in which nothing is not exhausted and no virtue is lacking; all sentient beings jointly reach this fruit. Sentient beings, relying on the expressible and the expressed of this sutra, generate the aspiration for enlightenment, advance excellently, experience the forty minds, playfully manifest supernatural powers, and transform the four types of beings. Therefore, it is said that sentient beings ride on the Fruit Vehicle. Vehicle after vehicle is able to transport sentient beings in the causal ground. As the following verse says: 'The sons at that time rejoiced and leaped, riding on the precious carts, traveling in all directions.' Due to these four meanings, it should be known that the Fruit Vehicle jointly transports one person with the other three dharmas. Each person's four dharmas are in harmonious union, far from all biases, and cannot be destroyed. Besides these, there is nothing more or less. This is called the true aspect of the vast, profound, and ultimate One Vehicle. The doctrine of what is expressed is briefly described as above. Third, elucidating the function of what expresses. As the Teacher of the Dharma Chapter says: 'All Bodhisattvas' anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment) belongs to this sutra. It opens the gate of expedient means and reveals the true aspect.' This passage precisely elucidates the excellent function of this sutra. There are two functions, namely opening and revealing. Opening is opening the gate of expedient means of the Three Vehicles; revealing is revealing the true aspect of the One Vehicle. Although it is generally said, there are three aspects within it. First is opening, then revealing, and third is jointly elucidating the function of opening and revealing. First, elucidating the meaning of opening, there are also two aspects, namely the gate that is opened and the function that opens. The gate that is opened is the Three Vehicle teachings, which is called expedient means, with four meanings in brief. First, it is the teachings spoken by the Buddha with expedient wisdom, named according to the reliance on the master.

名方便教。二者即三乘教巧順三機。持乘作名名方便教。三者為一乘教作前方便。因是后說一乘正教。對后正教名為方便。四者於一乘理權說方便非真實說。是方便義對真實說名為方便。依此四義故名方便。此名為門。有其二義。一者出義。諸子依此出三界故。二者入義。又依此教入一乘故。然門有二名。若言佛門人門。則門非佛人。若言板門竹門。則門是板竹。今三乘教名方便門者。同板竹門。門即方便。是故名為方便門也。開方便門。方便有其二義。若望出義說三乘時。開而不閉。望其入義說三之時。閉而不開。雖出三界未入一乘故。今說一乘教言。三是方便。方開方便門令入一乘故。如下文言。當知諸佛方便力故。於一佛乘分別說三。此言正開方便之門。諸餘言語例此可知。次明示用。于中亦二。先明所示。次明能示。所示之真實相。謂如前說。一乘人法。法相常住。道理究竟。天魔外道所不能破。三世諸佛所不能易。以是義故名真實相。而非三非一。無人無法。都無所得。如是正觀乃名真實究竟一乘。所以然者。諸有所得無道無果不動不出。故知如前非三是一。能乘所乘人法之相不出四句。是有所得。云何說此為真實相。解云。此言不然。所以者何。若言非三是一不出四句故是有所得非究竟者。是則有得為非

【現代漢語翻譯】現代漢語譯本『名方便教』（以方便為名的教義）。有四種含義：第一，爲了（尚未準備好接受真實教義的）眾生而施設方便，因此稱為方便。第二，三乘教（聲聞乘、緣覺乘、菩薩乘）巧妙地適應三種根器的眾生。以『乘』作為名稱，所以稱為『方便教』。第三，為一乘教（唯一佛乘）作前期的準備。因為有了這個方便，之後才能宣說一乘正教。相對於之後的一乘正教，（三乘教）就被稱為方便。第四，在一乘的道理上，權巧地宣說方便，並非真實之說。這種方便的意義，相對於真實之說，就被稱為方便。根據這四種意義，所以稱為『方便』。這個『門』字，有兩種含義。第一是『出』的含義，眾生依此（三乘教）脫離三界。第二是『入』的含義，眾生又依此教義進入一乘。然而，『門』有兩種命名方式。如果說『佛門』、『人門』，那麼門就不是佛或人。如果說『板門』、『竹門』，那麼門就是板或竹。現在說三乘教是『方便門』，類似於板門竹門，門就是方便。所以稱為『方便門』。『開方便門』。『方便』有兩種含義。如果從『出』的意義來說，宣說三乘時，是打開而不關閉的。如果從『入』的意義來說，宣說三乘時，是關閉而不打開的。雖然脫離了三界，但尚未進入一乘。現在宣說一乘教義，說三乘是方便，正是爲了打開方便之門，讓眾生進入一乘。如下文所說：『當知諸佛方便力故，於一佛乘分別說三』。這句話正是打開方便之門。其餘的言語可以依此類推。接下來闡明『示』的作用。其中也分為兩部分。先闡明『所示』，再闡明『能示』。『所示』的真實相，就是前面所說的一乘人法（一乘的修行者和法）。法相常住不變，道理究竟圓滿，天魔外道所不能破壞，過去、現在、未來三世諸佛所不能改變。因為這個緣故，稱為『真實相』。它既不是三，也不是一，無人也無法，沒有任何可以執取的。像這樣正確的觀察，才稱為真實究竟的一乘。之所以這樣說，是因為凡是有所得的東西，就無道無果，不能不動搖，不能出離。所以知道像前面所說的『非三是一』，能乘和所乘的人法之相，都不能超出四句（有、無、亦有亦無、非有非無）。這是有所得。怎麼能說這是真實相呢？解釋說：這種說法不對。為什麼呢？如果說『非三是一』不能超出四句，所以是有所得，不是究竟，那麼有所得就不是究竟的嗎？

【English Translation】 English version 'Name Upaya Teaching' (teaching named after skillful means). It has four meanings: First, it is a skillful means employed for beings (who are not yet ready to receive the true teaching), hence it is called upaya (skillful means). Second, the Three Vehicles teaching (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) skillfully adapts to the three kinds of capacities of beings. Because 'vehicle' is used as the name, it is called 'Upaya Teaching'. Third, it serves as a preliminary preparation for the One Vehicle teaching (the only Buddha Vehicle). Because of this skillful means, the One Vehicle True Teaching can be proclaimed later. Relative to the subsequent One Vehicle True Teaching, (the Three Vehicles teaching) is called upaya. Fourth, in the principle of the One Vehicle, skillful means are expediently taught, which are not the true teachings. This meaning of upaya, relative to the true teaching, is called upaya. Based on these four meanings, it is called 'upaya'. The word 'gate' has two meanings. The first is the meaning of 'exit', beings rely on this (Three Vehicles teaching) to escape the Three Realms. The second is the meaning of 'entry', beings also rely on this teaching to enter the One Vehicle. However, there are two ways of naming 'gate'. If we say 'Buddha's gate', 'people's gate', then the gate is not the Buddha or people. If we say 'wooden gate', 'bamboo gate', then the gate is wood or bamboo. Now, saying that the Three Vehicles teaching is the 'Upaya Gate' is similar to the wooden or bamboo gate, the gate is the upaya. Therefore, it is called 'Upaya Gate'. 'Opening the Upaya Gate'. 'Upaya' has two meanings. If speaking from the meaning of 'exit', when proclaiming the Three Vehicles, it is opened and not closed. If speaking from the meaning of 'entry', when proclaiming the Three Vehicles, it is closed and not opened. Although one has escaped the Three Realms, one has not yet entered the One Vehicle. Now, proclaiming the One Vehicle teaching, saying that the Three Vehicles are upaya, is precisely to open the Upaya Gate, allowing beings to enter the One Vehicle. As the text below says: 'You should know that due to the power of the Buddhas' skillful means, they distinguish and speak of three within the One Buddha Vehicle.' This sentence is precisely opening the Upaya Gate. The remaining words can be understood by analogy. Next, clarify the function of 'showing'. It is also divided into two parts. First, clarify 'what is shown', and then clarify 'what can show'. The true aspect of 'what is shown' is the One Vehicle person and Dharma (the practitioner and Dharma of the One Vehicle) mentioned earlier. The Dharma-aspect is constant and unchanging, the principle is ultimately complete, it cannot be destroyed by heavenly demons and external paths, and it cannot be changed by the Buddhas of the past, present, and future three times. Because of this reason, it is called the 'true aspect'. It is neither three nor one, there is no person and no Dharma, and there is nothing to grasp. Such correct observation is called the true and ultimate One Vehicle. The reason for saying this is that anything that is obtained has no path and no fruit, cannot be unmoved, and cannot be liberated. Therefore, knowing that, as mentioned earlier, 'neither three nor one', the aspect of the person and Dharma that can be carried and is carried cannot exceed the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence). This is something obtained. How can it be said that this is the true aspect? The explanation says: This statement is incorrect. Why? If it is said that 'neither three nor one' cannot exceed the four sentences, so it is something obtained, and it is not ultimate, then is something obtained not ultimate?

無得為是亦入四句故是有所得亦非正觀。若言寄言說無所得而非如言取于無得是故無得不入四句者。他亦寄言假說一乘而非如言取於一乘所以一乘亦出四句。是故當知遂言俱非。不如言取二說無異。

問。若不取言皆為實者。彼三乘教亦應是實。

答。通義皆許。而有別義。以三乘教下都無三理一乘教下不無一理故。三是權。一乘是實。雖不無一而非有一。是故亦非有所得也。所示真實其相如是。能示□用有其二種。一者則開之示。如前開三是方便時。即知一乘是真實故。如開門時即見內物。二者異開之示。異前開三別說一乘。聞之得悟一乘義故。如以手□方見內物。如下文言。諸佛唯以一大事因緣故出現於世。如是等言是示真實相也。第三合明開示用者。一開示中合有四義。一者用前三為一用。前三乘之教即為一乘教故。二者將三致一。將彼三乘之人同致一乘果故。三者會三歸一。會昔所說三乘因果還歸於本一乘理故。四者破三立一。破彼所執三乘別趣以立同歸一乘義故。此經具有如是四種勝用。故言開方便門示真實相。

問。用三為一。將三致一。是二未知以何為證。

答。方便品言。佛以無數方便演說諸法。是法皆為一佛乘故。此文正是用三為一之證也。又言。是諸眾生從佛聞法究竟

【現代漢語翻譯】現代漢語譯本：如果認為『無所得』也是一種觀點，那就落入了四句的範疇，因此，認為『有所得』也不是正確的見解。如果說，只是借用言語表達『無所得』，而不是執著于『無所得』本身，所以『無所得』不落入四句的範疇。那麼，別人也可以說，只是借用言語假說『一乘』，而不是執著于『一乘』本身，所以『一乘』也超出了四句的範疇。因此，應當明白，順著言語和不順著言語，兩種說法沒有區別，都不應該執著于言語本身。

問：如果不執著于言語，都認為是真實的，那麼，三乘（Sāṃyāna，聲聞乘、緣覺乘、菩薩乘）的教義也應該是真實的。

答：從普遍意義上講，都可以接受。但也有特殊意義。因為三乘的教義中，始終沒有包含一乘的道理；而一乘的教義中，並非沒有包含一乘的道理。所以，三乘是權宜之計，一乘是真實究竟。雖然並非沒有一乘的道理，但也不能說完全具備。因此，也不能說是『有所得』。所揭示的真實相就是這樣。能揭示真實相的作用有兩種。一是開顯式的揭示，如前面所說，開顯三乘是方便法門時，就能知道一乘是真實究竟的。就像打開門時，就能看到裡面的東西。二是不同於開顯式的揭示，不同於前面開顯三乘，而是單獨宣說一乘。聽聞之後，就能領悟一乘的道理。就像用手指示方向，才能看到裡面的東西。如下文所說：『諸佛唯以一大事因緣故出現於世。』這樣的話語，就是揭示真實相。第三，綜合說明開顯和揭示的作用，開顯和揭示中包含四種含義。一是將前三乘作為一種作用，前三乘的教義就是一乘的教義。二是將三乘之人引導到一乘，將那些修習三乘的人，一同引導到一乘的果位。三是會歸三乘於一乘，將過去所說的三乘因果，會歸到根本的一乘之理。四是破除三乘，建立一乘，破除他們所執著的三乘是不同的目標，從而建立共同歸向一乘的道理。這部經具有這四種殊勝的作用，所以說『開方便門，示真實相』。

問：『用三為一』，『將三致一』，這兩種說法還不知道用什麼來證明？

答：《方便品》中說：『佛以無數方便演說諸法，是法皆為一佛乘故。』這段經文正是『用三為一』的證明。又說：『是諸眾生從佛聞法究竟』

【English Translation】 English version: If one considers 'no attainment' as a view, then it falls into the category of the four statements (四句). Therefore, considering 'having attainment' is also not a correct view. If it is said that one merely uses language to express 'no attainment' without being attached to 'no attainment' itself, then 'no attainment' does not fall into the category of the four statements. Then, others can also say that one merely uses language to provisionally posit 'One Vehicle' (一乘, Ekayana) without being attached to 'One Vehicle' itself, so 'One Vehicle' also transcends the four statements. Therefore, it should be understood that following language and not following language are no different; neither should be clung to.

Question: If one does not cling to language and considers everything to be real, then the teachings of the Three Vehicles (Sāṃyāna) should also be real.

Answer: In a general sense, all can be accepted. But there is also a specific sense. Because the teachings of the Three Vehicles never contain the principle of the One Vehicle; while the teachings of the One Vehicle do contain the principle of the One Vehicle. Therefore, the Three Vehicles are expedient means, and the One Vehicle is the ultimate reality. Although it is not without the principle of the One Vehicle, it cannot be said to be fully possessed. Therefore, it cannot be said to be 'having attainment' either. The true aspect shown is like this. The function of revealing the true aspect has two kinds. One is the revealing by opening, as mentioned earlier, when revealing the Three Vehicles as expedient means, one can know that the One Vehicle is the ultimate reality. Just like when opening a door, one can see the things inside. The second is the revealing different from opening, different from the previous opening of the Three Vehicles, but separately explaining the One Vehicle. After hearing it, one can understand the principle of the One Vehicle. Just like using a hand to point the direction, one can see the things inside. As the following text says: 'The Buddhas appear in the world only for one great cause and condition.' Such words are revealing the true aspect. Third, comprehensively explaining the function of opening and revealing, opening and revealing contain four meanings. One is to use the previous Three Vehicles as one function, the teachings of the previous Three Vehicles are the teachings of the One Vehicle. The second is to lead the people of the Three Vehicles to the One Vehicle, leading those who practice the Three Vehicles together to the fruit of the One Vehicle. The third is to converge the Three Vehicles into the One Vehicle, converging the causes and effects of the Three Vehicles spoken in the past back to the fundamental principle of the One Vehicle. The fourth is to break the Three Vehicles and establish the One Vehicle, breaking their attachment to the Three Vehicles being different goals, thereby establishing the principle of jointly returning to the One Vehicle. This sutra has these four kinds of excellent functions, so it is said 'opening the gate of expedient means, revealing the true aspect'.

Question: 'Using the Three as One', 'leading the Three to One', what can be used to prove these two statements?

Answer: The 'Expedient Means' chapter says: 'The Buddha uses countless expedient means to expound all dharmas, these dharmas are all for the sake of the One Buddha Vehicle.' This passage is precisely the proof of 'using the Three as One'. It also says: 'These beings, having heard the Dharma from the Buddha, ultimately'

。皆得一切種智。此言正是將三致一之證也。

問。會三因果歸本一者。為當三皆非實故歸於一實耶。為當唯二非實故歸於一實耶。若如後者。何故經言。我有方便力開示三乘法。若如前者。云何復言。唯是一事實餘二則非真。

答。或有說者。三皆非實。如前文說。而言一實二非真者。三中之一與無三之一俱。是佛乘。通說是實。餘二不用開別言非實。由是義故二文不違。或有說者。唯二非實。如後文故。而說三乘皆方便者。於一實中加二非實合說為三。是三非實。如人手內實有一果方便言三。三非是實無三果故。考而論之。一果是實。二是方便。有一果故。如智度論云。於一佛乘開為三分。如人分一斗米以為三聚亦得言會三聚歸一亦得言會二聚歸。會三會二猶是一義不相違也。或有說者。前後二文各有異意。不可一會。所以然者。三乘之教有其二種。一者別教。二通教。別教三乘三皆非實。皆是方便。以彼教說三僧祇劫唯修四度。百劫之中修相好業。最後身中修于定惠。菩提樹下成無上覺。如是因果以為佛乘。是故佛乘亦是方便。若論通教所說三乘。佛乘是實。定餘二非真。以彼教說於十地中具修六度萬行圓滿致薩婆若。此薩婆若果不與三世合。如是因果究竟真實此為佛乘。豈是方便。是故當知二文

【現代漢語翻譯】現代漢語譯本：都獲得一切種智（Sarvajna，指佛陀所證得的智慧）。這句話正是將三種（三乘）歸於一種（一佛乘）的證明。

問：將三乘因果會歸於根本的一乘，是因為三乘都不是真實的，所以歸於一實嗎？還是因為只有二乘不是真實的，所以歸於一實呢？如果像後者所說，為什麼經中說：『我以方便力開示三乘法』？如果像前者所說，又為什麼說：『唯是一事實，其餘二則非真』？

答：或者有人說，三乘都不是真實的，如前面的經文所說。而說『一實二非真』，是因為三乘中的一乘與沒有三乘時的一乘相同，都是佛乘，通說是真實的。其餘二乘不用開顯分別，所以說不是真實的。因為這個緣故，兩段經文沒有衝突。或者有人說，只有二乘不是真實的，如後面的經文所說。而說三乘都是方便，是因為在一實乘中加上二非實乘，合起來說是三乘。這三乘不是真實的，就像人的手中實際只有一個果實，卻方便地說有三個。三不是真實的，因為沒有三個果實。考察而論，一個果實是真實的，兩個是方便的。因為有一個果實。如《智度論》（Mahaprajnaparamita-sastra）所說：『於一佛乘開為三分』，就像人將一斗米分為三堆，也可以說會三堆歸一，也可以說會二堆歸一。會三會二，意思是一樣的，不相違背。或者有人說，前後兩段經文各有不同的意思，不可以合在一起解釋。之所以這樣說，是因為三乘的教法有兩種：一種是別教，一種是通教。別教的三乘，三乘都不是真實的，都是方便。因為別教說要經歷三個阿僧祇劫（Asamkhya-kalpa）只修四度（四波羅蜜，catuh paramita），一百劫中修習相好之業，最後身中修習禪定智慧，在菩提樹下成就無上覺悟。這樣的因果作為佛乘，所以佛乘也是方便。如果從通教所說的三乘來看，佛乘是真實的，而其餘二乘不是真實的。因為通教說在十地（Bhumi）中具足修習六度（六波羅蜜，sat paramita）萬行圓滿，證得薩婆若（Sarvajna，一切智）。這薩婆若果不與三世（過去、現在、未來）相合。這樣的因果究竟真實，這才是佛乘，怎麼會是方便呢？所以應當知道兩段經文各有不同的含義。

【English Translation】 English version: All attain Sarvajna (all-knowing wisdom, referring to the wisdom attained by the Buddha). This statement is precisely the proof of bringing the three (three vehicles) to one (one Buddha vehicle).

Question: In reconciling the three vehicles of cause and effect to the fundamental one, is it because all three are unreal that they return to the one reality? Or is it because only two are unreal that they return to the one reality? If it is as the latter says, why does the sutra say, 'I use expedient power to reveal the three vehicles'? If it is as the former says, then why does it say, 'Only one is the real fact, the other two are not true'?

Answer: Or some say that all three are unreal, as the previous text says. And saying 'one real and two unreal' is because the one vehicle among the three vehicles is the same as the one vehicle when there are no three vehicles, which is the Buddha vehicle, generally speaking, it is real. The other two vehicles do not need to be revealed and distinguished, so they are said to be unreal. Because of this reason, the two texts do not contradict each other. Or some say that only two are unreal, as the later text says. And saying that the three vehicles are all expedient is because adding two unreal vehicles to one real vehicle is collectively called the three vehicles. These three vehicles are not real, just like there is actually only one fruit in a person's hand, but it is expedient to say that there are three. The three are not real because there are no three fruits. Upon examination, one fruit is real, and two are expedient. Because there is one fruit. As the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) says: 'Dividing one Buddha vehicle into three parts', just like a person dividing one dou of rice into three piles, it can also be said that the three piles are combined into one, and it can also be said that the two piles are combined into one. Combining three or combining two has the same meaning and does not contradict each other. Or some say that the two texts before and after have different meanings and cannot be explained together. The reason for this is that there are two kinds of teachings of the three vehicles: one is the specific teaching, and the other is the general teaching. In the specific teaching of the three vehicles, all three vehicles are unreal and are all expedient. Because the specific teaching says that only the four paramitas (four perfections, catuh paramita) are cultivated in three Asamkhya-kalpas (countless eons), the karma of auspicious marks is cultivated in one hundred kalpas, and samadhi and wisdom are cultivated in the last life, and unsurpassed enlightenment is attained under the Bodhi tree. Such cause and effect are regarded as the Buddha vehicle, so the Buddha vehicle is also expedient. If we look at the three vehicles mentioned in the general teaching, the Buddha vehicle is real, while the other two vehicles are not true. Because the general teaching says that the six paramitas (six perfections, sat paramita) and myriad practices are fully cultivated in the ten Bhumis (stages), and Sarvajna (all-knowing wisdom) is attained. This Sarvajna fruit does not correspond to the three times (past, present, and future). Such cause and effect are ultimately real, and this is the Buddha vehicle. How can it be expedient? Therefore, it should be known that the two texts have different meanings.

意異。我有方便力開示三乘法者。是顯別教所說三乘也。唯是一事實餘二則非真者。是對通教所說三乘。其餘諸文皆作是通。

問。若說別教三乘因果皆是方便故歸一者。為歸一因為歸一果。

答。於一佛乘分別說三故。隨其本歸因歸果。是義□何聲聞緣覺若因若果皆於一因分別為二。如經說言。聲聞緣覺若智若斷。皆是菩薩無生法忍。當知此二皆歸一因。歸一因故終致一果。彼教中說。佛乘因果分別佛地化身少分。如經說言。我實成佛已來。百千萬億那由他劫故。當知彼說佛乘因果同歸於此一乘果內。若有菩薩依彼教故望樹下佛發心修行。如是願行歸於一因。同彼二乘未至果故。通而言之。應作四句。一以方便因歸真實因。謂菩薩因及二乘因。二以方便果歸真實果。謂于樹下成無上覺。三以方便因歸真實果。謂樹下佛前菩薩行。四以方便果歸真實因。謂二乘人之無學果。總攝如是四句。以說會三歸一。

問。方便教中有人天乘。何故不會此二唯會彼三。

答。會三之言亦攝此二。所以然者。法花教中說。三乘有二。一者三車所譬。出喻品。二者三草所咒。出藥草品。此義云何。人天二乘合為小乘。如小藥草。聲聞緣覺名為中乘。如中藥草。依彼別教發心菩薩。說名為大乘。如大藥草。會此

【現代漢語翻譯】現代漢語譯本：意義不同。我說我有方便之力來開示三乘法門，這是彰顯別教所說的三乘。『唯有一事實，其餘二則非真』，這是針對通教所說的三乘。其餘的經文都可以這樣理解。

問：如果說別教的三乘因果都是方便，所以要歸於一乘，那麼是歸於一乘的因，還是歸於一乘的果呢？

答：因為是在一佛乘中分別說三乘，所以根據其根本，有的歸於因，有的歸於果。這是什麼意思呢？聲聞、緣覺的因和果，都是在一乘因中分別出來的。比如經中說：『聲聞、緣覺的智慧和斷惑，都是菩薩的無生法忍。』應當知道這二者都歸於一因。歸於一因，最終就會達到一果。彼教中說，佛乘的因果，分別了佛地的化身少分。比如經中說：『我實際上成佛以來，已經百千萬億那由他劫了。』應當知道彼教所說的佛乘因果，都歸於這一乘果內。如果有菩薩依據彼教，希望在菩提樹下成佛而發心修行，這樣的願行就歸於一因，和那二乘人一樣沒有達到果位。總而言之，應該作四句來解釋：一是將方便因歸於真實因，指的是菩薩因和二乘因。二是將方便果歸於真實果，指的是在菩提樹下成就無上覺悟。三是將方便因歸於真實果，指的是在菩提樹下的佛前，菩薩所修的行。四是將方便果歸於真實因，指的是二乘人的無學果。總括這四句，就是說會三歸一。

問：方便教中有人天乘，為什麼不把這二乘也歸一，而只歸彼三乘呢？

答：會三乘的說法也包含了人天乘。為什麼這麼說呢？《法華經》中說，三乘有兩種：一是三車所比喻的（出自《譬喻品》），二是三草所比喻的（出自《藥草品》）。這是什麼意思呢？人天二乘合為小乘，如同小藥草。聲聞、緣覺稱為中乘，如同中藥草。依據別教發心的菩薩，稱為大乘，如同大藥草。會合這些。

【English Translation】 English version: The meanings are different. My saying that I have expedient power to reveal the Three Vehicles (San Cheng) [Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna] is to manifest the Three Vehicles as taught by the Distinct Teaching (Biejiao). 'Only the One Reality is true, the other two are not real' is directed at the Three Vehicles as taught by the Common Teaching (Tongjiao). All other passages should be understood in this way.

Question: If it is said that the causes and effects of the Three Vehicles in the Distinct Teaching are all expedient, and therefore return to the One Vehicle, then does it return to the cause of the One Vehicle or to the effect of the One Vehicle?

Answer: Because the Three Vehicles are spoken of separately within the One Buddha Vehicle (Yi Fo Cheng), they return to the cause or the effect according to their origin. What does this mean? The causes and effects of the Śrāvakas (Shengwen) [hearers] and Pratyekabuddhas (Yuanjue) [solitary Buddhas] are both differentiated from the One Vehicle cause. For example, the sutra says: 'The wisdom and severance of afflictions of the Śrāvakas and Pratyekabuddhas are all the non-origination forbearance (Wu Sheng Fa Ren) [Anutpattika-dharma-ksanti] of the Bodhisattvas.' It should be known that these two both return to the One Cause. Returning to the One Cause, they will ultimately reach the One Effect. In that teaching, it is said that the causes and effects of the Buddha Vehicle differentiate a small portion of the manifested body (Huashen) [Nirmanakaya] of the Buddha Land. For example, the sutra says: 'In reality, since I attained Buddhahood, hundreds of thousands of millions of nayutas (Nayuta) [a large number] of kalpas (Jie) [eons] have passed.' It should be known that the causes and effects of the Buddha Vehicle spoken of in that teaching all return to this One Vehicle effect. If there is a Bodhisattva who, relying on that teaching, aspires to practice under the Bodhi tree (Shu Xia) [the tree under which the Buddha attained enlightenment] and cultivates, such vows and practices return to the One Cause, like those of the Two Vehicles who have not yet reached the fruit. Generally speaking, four statements should be made: First, expedient causes return to the real cause, referring to the Bodhisattva cause and the Two Vehicle causes. Second, expedient effects return to the real effect, referring to attaining unsurpassed enlightenment under the Bodhi tree. Third, expedient causes return to the real effect, referring to the practices of the Bodhisattvas before the Buddha under the Bodhi tree. Fourth, expedient effects return to the real cause, referring to the Arhat (Wu Xue Guo) [non-learning fruit] of the Two Vehicles. Comprehensively encompassing these four statements, it is said that the Three Vehicles are integrated into the One.

Question: In the expedient teaching, there are the Human and Deva (Ren Tian) [human and heavenly] Vehicles. Why are these two not integrated, and only those three are integrated?

Answer: The statement of integrating the Three Vehicles also includes these two. Why is this so? The Lotus Sutra (Fa Hua Jing) [the Lotus Sutra] says that there are two kinds of Three Vehicles: one is the analogy of the three carts (San Che) [goat cart, deer cart, ox cart] (from the 'Parable' chapter), and the other is the analogy of the three herbs (San Cao) [small, medium, and large herbs] (from the 'Medicinal Herbs' chapter). What does this mean? The Human and Deva Vehicles together form the Small Vehicle, like small medicinal herbs. The Śrāvakas and Pratyekabuddhas are called the Middle Vehicle, like medium medicinal herbs. The Bodhisattvas who aspire according to the Distinct Teaching are called the Great Vehicle, like large medicinal herbs. Integrate these.

三乘即攝五乘。然彼人天會因而不會果。果是無記。不作一因故。彼因善法有二功能。報因功能亦不會之。有受盡故。等流因用是今所會。無受盡故。會此因義入第一句。

問。會三歸一其義已顯。破三立一云何可知。

答。欲知此義。有廣有略。略而言之。破四種三。一執三教定非方便。二執三人定是別趣。三執三因別感。四執三果別極。破此四種所執之相。遣其四種能執之見。是故建立一乘真實。謂立一教故則破三教。立一人故則破三人。立一因故則破三因。立一果故則破三果。立一理性通破四三。以四一皆同一乘理故。略說如是。廣而論之。為破十種凡聖執故。說七種譬及三平等。此義至彼第六門釋。第三明詮用竟也。第四釋題名者。具存梵音。應云薩達摩分陀利修多羅。此云妙法蓮華經。言妙法者略有四義。一者巧妙。二者勝妙。三者微妙。四者絕妙。言巧妙者。此經巧開方便之門。巧滅執三之見。巧示真實之相。巧生已一之惠。以是四義而作真軌故。言妙法言勝妙者。此經能宣一切佛法。能示一切神力。能顯一切秘藏。能說一切深事。以此四義最為勝妙故名妙法。如神力品云。以要言之。如來一切所有之法。如來一切自在神力。如來一切秘密之藏。如來一切甚深之事。皆於此經宣示顯示顯說。

【現代漢語翻譯】現代漢語譯本：三乘（聲聞乘、緣覺乘、菩薩乘）實際上涵蓋了五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）。然而，人天乘的眾生只能領會因，而不能領會果。因為果是無記（不善不惡），不造作任何因。人天乘的善法之因有兩種功能：報因的功能也無法領會，因為已經承受完畢。只有等流因的作用是現在所能領會的，因為尚未承受完畢。領會此因的意義包含在第一句話中。

問：領會三歸一的意義已經很明顯了，那麼如何理解破三立一呢？

答：要理解這個意義，有簡略和詳細兩種方式。簡略來說，就是破除四種對三的執著：一是執著三教（聲聞教、緣覺教、菩薩教）一定是固定不變的，而不是方便法門；二是執著三乘人（聲聞、緣覺、菩薩）一定是不同的趣向；三是執著三種因（聲聞因、緣覺因、菩薩因）分別感得不同的果報；四是執著三種果（聲聞果、緣覺果、菩薩果）分別是最終的極果。破除這四種執著的表相，遣除這四種能執著的見解，所以才建立一乘的真實。也就是，建立一教，就破除了三教；建立一人（佛），就破除了三乘人；建立一因（佛因），就破除了三因；建立一果（佛果），就破除了三果；建立一理性，就能普遍破除四種三，因為四種一都同一於一乘的理體。簡略的說法就是這樣。詳細來說，是爲了破除凡夫和聖人十種執著，所以說了七種譬喻以及三種平等。這個意義在第六門中解釋。第三部分，詮釋作用完畢。第四部分，解釋題目名稱，完整保留梵語音譯，應該音譯為薩達摩分陀利修多羅（Saddharma-puṇḍarīka-sūtra）。翻譯成漢語就是《妙法蓮華經》。說到『妙法』，略有四種含義：一是巧妙，二是勝妙，三是微妙，四是絕妙。說到巧妙，這部經巧妙地開啟了方便之門，巧妙地消滅了執著於三的見解，巧妙地顯示了真實的相狀，巧妙地產生了已證得一乘智慧的恩惠。因為這四種意義，所以可以作為真正的軌範。說到勝妙，這部經能夠宣說一切佛法，能夠顯示一切神通力量，能夠顯現一切秘密寶藏，能夠宣說一切深奧的事情。因為這四種意義，所以最為殊勝奇妙，所以名為『妙法』。如同《神力品》所說：『總而言之，如來的一切所有之法，如來的一切自在神通力量，如來的一切秘密寶藏，如來的一切甚深之事，都在這部經中宣示、顯示、宣說。』

【English Translation】 English version: The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) in fact encompass the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). However, beings of the Human and Deva Vehicles can only comprehend the cause, but not the result, because the result is indeterminate (neither good nor bad), and does not create any cause. The good deeds of the Human and Deva Vehicles have two functions: the function of the retributive cause is also not comprehended, because it has already been fully experienced. Only the function of the outflowing cause is what is now comprehended, because it has not yet been fully experienced. Comprehending the meaning of this cause is contained in the first sentence.

Question: The meaning of comprehending the Three returning to One is already clear. How can we understand the breaking of the Three and establishing of the One?

Answer: To understand this meaning, there are two ways: briefly and in detail. Briefly speaking, it is to break down four kinds of attachments to the Three: first, the attachment that the Three Teachings (Śrāvakayāna teaching, Pratyekabuddhayāna teaching, Bodhisattvayāna teaching) are definitely fixed and not expedient means; second, the attachment that the Three Vehicle people (Śrāvakas, Pratyekabuddhas, Bodhisattvas) are definitely different destinations; third, the attachment that the three causes (Śrāvaka cause, Pratyekabuddha cause, Bodhisattva cause) separately bring about different retributions; fourth, the attachment that the three fruits (Śrāvaka fruit, Pratyekabuddha fruit, Bodhisattva fruit) are respectively the ultimate fruits. Breaking down these four kinds of attached appearances, dispelling these four kinds of clinging views, is why the One Vehicle's reality is established. That is, establishing One Teaching breaks down the Three Teachings; establishing One Person (Buddha) breaks down the Three Vehicle people; establishing One Cause (Buddha cause) breaks down the Three Causes; establishing One Fruit (Buddha fruit) breaks down the Three Fruits; establishing One Nature can universally break down the four kinds of Three, because the four kinds of One are all the same as the principle of the One Vehicle. This is the brief explanation. In detail, it is to break down the ten kinds of attachments of ordinary people and sages, so seven kinds of parables and three kinds of equality are spoken. This meaning is explained in the Sixth Gate. The third part, explaining the function, is completed. The fourth part, explaining the title name, fully retains the Sanskrit transliteration, which should be transliterated as Saddharma-puṇḍarīka-sūtra (薩達摩分陀利修多羅). Translated into Chinese, it is the 'Lotus Sutra of the Wonderful Law' (妙法蓮華經). Speaking of 'Wonderful Law', there are roughly four meanings: first, skillful; second, supreme; third, subtle; fourth, absolute. Speaking of skillful, this sutra skillfully opens the door of expedient means, skillfully eliminates the view of attachment to the Three, skillfully reveals the true appearance, skillfully generates the benefit of already attaining the wisdom of the One Vehicle. Because of these four meanings, it can be used as a true standard. Speaking of supreme, this sutra can proclaim all the Buddha's teachings, can display all the supernatural powers, can reveal all the secret treasures, can speak of all the profound matters. Because of these four meanings, it is most supreme and wonderful, so it is named 'Wonderful Law'. As the 'Supernatural Powers' chapter says: 'In short, all the laws possessed by the Tathāgata, all the supernatural powers of the Tathāgata, all the secret treasures of the Tathāgata, all the profound matters of the Tathāgata, are all proclaimed, displayed, and spoken in this sutra.'

故言妙法。言微妙者。此經所說一乘之果。無妙德而不圓。無雜染而不凈。無義理而不窮。無世間而不度。以是四義故名微妙之法。如譬喻品云。是乘微妙清凈第一齣諸世間為無有上。故言妙法。言絕妙者。此經所說一乘法相。廣大甚深離言絕慮。以是四義故為絕妙之法。如方便品云。是法不可示。言辭相寂滅。諸餘眾生類無有能得解故。此四義中。巧妙勝妙之法當能詮用立名。微妙絕妙之義從所詮宗作目。合而言之。具含如是。巧勝微絕十有六種極妙之義十方三世無二之軌以是義故名為妙法。妙法之名略釋如是。蓮花之喻有別有通。通者。此華必具華須臺實四種。合成殊為美妙。喻於此經具四妙義合成一經。故名妙法。別而言之。即有四義。一者。蓮花之類有四種。中分陀利者是白蓮花。鮮白分明花開實顯。喻於此經了了分明開權顯實之巧妙也。二者。此花凡有三名。未敷之時名屈摩羅。將落之時名迦摩羅。已敷未衰處中之時開榮勝盛稱分陀利。喻於此經大機正發之盛時宣示顯說之勝妙也。三者。此花非直出離泥水。亦乃圓之香潔眾美具足。喻於此經所說佛乘出煩惱濁離生死海眾德圓滿之微妙也。四者。此花非直荷廣[廿/禍]深。亦乃不著水渧不染塵垢。喻於此經所說一乘法門廣大道理甚深離言絕慮之絕妙也。由

【現代漢語翻譯】現代漢語譯本因此稱為『妙法』。說到『微妙』，是指這部經所說的一乘（Ekayana，唯一乘載工具）之果，沒有哪種妙德不圓滿，沒有哪種雜染不清凈，沒有哪種義理不窮盡，沒有哪個世間不被度化。因為這四個原因，所以稱為『微妙之法』。如《譬喻品》所說：『是乘微妙清凈第一，出於諸世間，為無有上。』所以稱為『妙法』。說到『絕妙』，是指這部經所說的一乘法相，廣大甚深，離言絕慮。因為這四個原因，所以是『絕妙之法』。如《方便品》所說：『是法不可示，言辭相寂滅，諸餘眾生類，無有能得解。』在這四個原因中，『巧妙』和『勝妙』之法，是能詮釋和運用的，因此立名；『微妙』和『絕妙』之義，是從所詮釋的宗旨來命名的。合起來說，就包含了巧妙、勝妙、微妙、絕妙這十六種極其精妙的含義，是十方三世唯一的軌則，因此稱為『妙法』。『妙法』這個名稱的簡略解釋就是這樣。蓮花的比喻有別有通。通俗來說，這種花必然具備花須、花臺、蓮實四種，合在一起特別美好。比喻這部經具備四種妙義，合成為一部經，所以名為『妙法』。分別來說，又有四種含義。一是，蓮花的種類有四種，其中『分陀利』（Pundarika，白蓮花）是白蓮花，鮮白分明，花開蓮實顯現。比喻這部經了了分明，開權顯實（捨棄權宜之法，彰顯真實之法）的巧妙。二是，這種花有三個名字。未開放時叫『屈摩羅』（Kumuda，睡蓮），將要凋落時叫『迦摩羅』（Kamala，紅蓮花），已開放但未衰敗，處於中間狀態時，開榮勝盛，稱為『分陀利』。比喻這部經大機正發，在盛時宣示顯說的勝妙。三是，這種花不僅出離泥水，而且圓滿香潔，眾美具足。比喻這部經所說的佛乘（Buddha-yana，成佛的乘載工具）出離煩惱濁世，脫離生死苦海，眾德圓滿的微妙。四是，這種花不僅荷廣[廿/禍]深，而且不著水滴，不染塵垢。比喻這部經所說的一乘法門，廣大道理甚深，離言絕慮的絕妙。

【English Translation】 English version Therefore, it is called 『Wonderful Dharma』. Speaking of 『subtle and wonderful』, it refers to the fruit of the One Vehicle (Ekayana) spoken of in this sutra, in which no wonderful virtue is not complete, no defilement is not purified, no meaning is not exhausted, and no world is not delivered. Because of these four reasons, it is called 『Subtle and Wonderful Dharma』. As the 『Parable』 chapter says: 『This vehicle is subtle, wonderful, pure, and foremost, surpassing all worlds, and there is nothing above it.』 Therefore, it is called 『Wonderful Dharma』. Speaking of 『absolutely wonderful』, it refers to the Dharma characteristics of the One Vehicle spoken of in this sutra, which are vast, profound, beyond words, and beyond thought. Because of these four reasons, it is the 『Absolutely Wonderful Dharma』. As the 『Expedient Means』 chapter says: 『This Dharma cannot be shown, words and speech are extinguished, and no other living beings can understand it.』 Among these four reasons, the Dharma of 『skillful』 and 『supreme』 wonder is what can be explained and used, hence the name; the meaning of 『subtle』 and 『absolute』 wonder is named from the doctrine being explained. Taken together, it contains the sixteen kinds of extremely wonderful meanings of skillful, supreme, subtle, and absolute wonder, which is the unique standard of the ten directions and three times, and therefore it is called 『Wonderful Dharma』. The brief explanation of the name 『Wonderful Dharma』 is as such. The metaphor of the lotus flower has both specific and general meanings. Generally speaking, this flower must have four parts: stamens, calyx, lotus seed, which together are especially beautiful. This is a metaphor for this sutra having four wonderful meanings, combined into one sutra, hence the name 『Wonderful Dharma』. Specifically speaking, there are four meanings. First, there are four types of lotus flowers, among which the 『Pundarika』 (white lotus) is a white lotus, pure white and distinct, with the flower blooming and the lotus seed appearing. This is a metaphor for the skillful means of this sutra being clear and distinct, revealing the truth by abandoning expedient means. Second, this flower has three names. When it has not yet bloomed, it is called 『Kumuda』 (water lily); when it is about to wither, it is called 『Kamala』 (red lotus); when it has bloomed but not yet withered, in the middle state, it is called 『Pundarika』 when it is flourishing. This is a metaphor for the supreme wonder of this sutra, with the great opportunity arising, declaring and explaining at the peak of its flourishing. Third, this flower not only emerges from mud and water, but is also complete with fragrance and purity, possessing all beauties. This is a metaphor for the Buddha-yana (vehicle to Buddhahood) spoken of in this sutra, emerging from the turbid world of afflictions, escaping the sea of birth and death, and being complete with all virtues. Fourth, this flower not only has broad leaves and deep roots, but also does not cling to water droplets and is not stained by dust. This is a metaphor for the One Vehicle Dharma spoken of in this sutra, with its vast and profound principles, beyond words and beyond thought, being absolutely wonderful.

是四義有同妙法故。寄是喻以立題名也。

第五明教攝門者。是法華經何教所攝。為是了義為不了義。有說。此經是不了義。所以然者。大分佛教有三法輪。一者有相法輪。唯為發趣聲聞乘者。依四諦相轉法輪故。如阿含經等。二者無相法輪。唯為發趣菩薩乘者。依法空性轉法輪故。如般若經等。三者無相無上法輪。普為發趣三乘者依諸法空。

無自性性而轉法輪無上無容故。如解深密經等。此中前二是不了義。第三法輪是真了義。是義具如彼論廣說。此法華經是第二攝。如偈說言。諸法從本來。常自寂滅相。佛子行道已。來世得作佛故。是故當知第二無相法輪所攝。既屬第二。是不了義。此義即以二文為證。一者即彼解深密經云。一向趣寂聲聞種性補特伽羅。雖蒙諸佛施設種種勇猛加行方便化道。終不能令當坐道場證得無上正等菩提何以故。由彼本來唯有下劣種性故。一向慈悲薄弱故。一向怖畏眾苦故。乃至廣說。二者對法論言。眾生意樂。樂樂者。如為不定種性者舍離下劣意樂故。記大聲聞當得作佛。又說一乘。更無第二。案云。彼經既是究竟真實了義說。說言聲聞永不成佛。是知法花說諸聲聞當得作佛。是方便語不了義說。是故阿毗達磨□云。是隨眾生意樂而說。非是直說真實道理。修多羅者。以

【現代漢語翻譯】現代漢語譯本：這是因為四種意義具有相同的精妙之處，所以用『寄』來比喻並確立題名。

第五，闡明教義的攝受之門。這部《法華經》屬於哪種教義的範疇？是了義（究竟）還是不了義（非究竟）？有人說，這部經是不了義的。原因在於，大體上佛教有三種法輪：第一種是有相法輪，專門爲了引導趣向聲聞乘的人，依據四諦之相來轉法輪，例如《阿含經》等。第二種是無相法輪，專門爲了引導趣向菩薩乘的人，依據諸法空性來轉法輪，例如《般若經》等。第三種是無相無上法輪，普遍爲了引導趣向三乘的人，依據諸法空、無自性性來轉法輪，是無上且無法超越的，例如《解深密經》等。其中，前兩種是不了義，第三種法輪才是真正的了義。這個意義在《解深密經》中有詳細的闡述。這部《法華經》屬於第二種法輪所攝，如偈頌所說：『諸法從本來，常自寂滅相，佛子行道已，來世得作佛。』因此，應當知道它屬於第二無相法輪所攝。既然屬於第二種，就是不了義。

這個意義可以用兩段經文來證明。第一段是《解深密經》所說：『一向趣向寂滅的聲聞種性的補特伽羅（補特伽羅：人），即使蒙受諸佛施設種種勇猛加行方便的教化引導，最終也不能使他們坐在菩提道場證得無上正等菩提。』為什麼呢？因為他們本來只有下劣的種性，一向慈悲心薄弱，一向怖畏種種痛苦，乃至（以下省略）。第二段是《對法論》所說：『眾生的意樂，喜歡安樂的人，例如爲了使不定種性的人舍離下劣的意樂，所以記說大聲聞將來能夠成佛。』又說一乘，沒有第二乘。按此來說，《解深密經》既然是究竟真實了義的說法，說聲聞永遠不能成佛，那麼《法華經》說諸聲聞將來能夠成佛，就是方便之語，是不了義的說法。所以阿毗達磨（阿毗達磨：論藏）說：『這是隨順眾生的意樂而說的，不是直接說真實道理。』修多羅（修多羅：經）是……

【English Translation】 English version: This is because the four meanings have the same subtlety, so 'Ki' (寄) is used as a metaphor to establish the title.

Fifth, clarifying the gate of teaching and embracing. To which teaching does this Lotus Sutra belong? Is it definitive (fully revealing) or non-definitive (not fully revealing)? Some say that this sutra is non-definitive. The reason is that, broadly speaking, Buddhism has three Dharma wheels: the first is the Dharma wheel of characteristics (有相法輪), which is specifically for guiding those who aspire to the Śrāvakayāna (聲聞乘, Hearer Vehicle), turning the Dharma wheel based on the characteristics of the Four Noble Truths, such as the Agama Sutras (阿含經) and others. The second is the Dharma wheel of no characteristics (無相法輪), which is specifically for guiding those who aspire to the Bodhisattvayāna (菩薩乘, Bodhisattva Vehicle), turning the Dharma wheel based on the emptiness of all dharmas, such as the Prajna Sutras (般若經) and others. The third is the Dharma wheel of no characteristics and supreme (無相無上法輪), which is universally for guiding those who aspire to the three vehicles, turning the Dharma wheel based on the emptiness of all dharmas and the absence of self-nature, being supreme and unsurpassable, such as the Saṃdhinirmocana Sūtra (解深密經) and others. Among these, the first two are non-definitive, and the third Dharma wheel is truly definitive. This meaning is explained in detail in that treatise. This Lotus Sutra belongs to the second Dharma wheel, as the verse says: 'All dharmas from the beginning, are always in a state of tranquil extinction; when a Buddha's child practices the path, in the future life, they will become a Buddha.' Therefore, it should be known that it belongs to the second Dharma wheel of no characteristics. Since it belongs to the second, it is non-definitive.

This meaning can be proven by two passages of scripture. The first passage is what the Saṃdhinirmocana Sūtra says: 'Those pudgalas (補特伽羅, persons) of the Śrāvakayāna lineage who are solely inclined towards tranquility, even if they receive various courageous and skillful means of teaching and guidance from the Buddhas, will ultimately not be able to sit in the bodhimaṇḍa (菩提道場, place of enlightenment) and attain anuttarā-samyak-saṃbodhi (無上正等菩提, unsurpassed perfect enlightenment).' Why? Because they originally only have an inferior lineage, their compassion is inherently weak, and they are inherently fearful of all kinds of suffering, and so on (omitted below). The second passage is what the Abhidharma (對法論) says: 'The inclination of sentient beings, those who enjoy happiness, for example, in order to make those of uncertain lineage abandon inferior inclinations, it is predicted that great Śrāvakas will be able to become Buddhas in the future.' It also says the One Vehicle, there is no second vehicle. According to this, since the Saṃdhinirmocana Sūtra is an ultimate and truly definitive teaching, saying that Śrāvakas will never become Buddhas, then the Lotus Sutra saying that Śrāvakas will be able to become Buddhas in the future is a skillful means of speech, a non-definitive teaching. Therefore, the Abhidharma (阿毗達磨, collection of treatises) says: 'This is said in accordance with the inclinations of sentient beings, not directly stating the true principle.' Sutra (修多羅, discourse) is...

文為勝阿毗達磨以理為勝。由有如是二種明證。當知法花一乘之教定非究竟了義說也。或有說者。法花經是究竟了義。所以然者。如來一代所說教門。略攝不出三種法輪。何者為三。一者根本法輪。二枝末法輪。三者攝末歸本法輪。根本法輪者。謂佛初成道花嚴之會□為菩薩廣開一因一果法門謂根本之教也。但薄福鈍根之流深不堪聞一因一果故。於一佛乘分別說三。謂枝末之教也。四十餘年說三乘之教陶練其心。今至法花之會始得會三歸一。即攝末歸本教也。如信解品明。長者居師子坐眷屬圍繞羅列寶物。即指花嚴根本教也。喚子不得故密遣二人。脫珍御服著弊垢衣。謂隱一說三枝末教也。如富長者知悉下劣□伏其心乃教大智。謂攝末歸本教也。是□諸門處處有文。當知此中初后二教同是究竟了義之說。第二教者。於一說三。皆是方便不了義說。為成此義。明證有二。一者修多羅。二者阿毗達磨。修多羅者。略引三文一者如安樂行品云。此法花經能令眾生至一切智。一切世間多怨難信。先所未說而今說之。是諸如來第一之說。于諸說中最為甚深。末後賜與如彼強力之王久護明珠今乃與之。二者化城品云。是諸佛方便分別說三乘。唯有一佛乘□處故說二。三者勝鬘經云。阿羅漢辟支佛。四智究竟得蘇息處。亦是如來是方

便有餘不了義說。如是等文不可具陳。阿毗達磨者略引三處文。法花論云。決定增上慢二種聲聞。根未熟故佛不與授記菩薩與授記。菩薩與記者。方便令發心故。二者智度論說。

問。阿羅漢先世因緣之所受身必應當滅。住在何處而具足佛道。

答。得阿羅漢時。三界諸漏因緣盡故。更不復生三界。有凈佛立出於三界。乃至無有煩惱之名。於是國立佛所聞法花經具足佛道。三者寶性論云。問。說闡提無涅槃性常不入涅槃者。此義云何。為欲示顯謗大乘因故。此明何義。為欲迴轉誹謗大乘心不求大乘心。依無量時。故作是說。以彼實有清凈性故。依是等文。當知諸教說有二乘定不成佛。及說無性有情等言。皆是方便不了義說。若說一乘更無第二一切眾生皆當作佛。如是經典是真了義。問若立初師義者。后師所引文云何和會。彼師通曰。諸一乘教所說諸文。皆為護彼不定性者。皆是方便。故不相違。法花論文及寶性論。亦為述後方便教意。智度論文說阿羅漢生凈土者。是約不定種性聲聞。由是道理亦不相違。問。若立后師義者。前所引證云何得通。彼師通云。深密經說終不能令當坐道場證得無上正等菩提者。是明決定當入無餘永不能令不入無餘直證無上正等菩提。是故說為一向趣寂。然彼聲聞入無餘時。住八

【現代漢語翻譯】現代漢語譯本於是就有了不了義的說法。像這樣的經文不能全部陳述。關於《阿毗達磨》，略微引用三處經文。《法華論》中說：『決定性的增上慢和不定性的增上慢這兩種聲聞（Śrāvaka，聽聞佛法而證悟者），因為根基尚未成熟，所以佛陀不給他們授記，而菩薩（Bodhisattva，立志成佛的修行者）給他們授記。』菩薩給他們授記的原因是，爲了方便引導他們發菩提心。第二，《智度論》中說：

問：阿羅漢（Arhat，斷盡煩惱的聖者）前世因緣所受的身體必定應當滅亡，他們住在何處才能具足佛道？

答：得到阿羅漢果位時，三界（欲界、色界、無色界）諸漏的因緣已經斷盡，所以不再於三界中受生。有清凈的佛國凈土超出三界之外，乃至沒有煩惱的名稱。在那個佛國凈土，聽聞《法華經》（Saddharma Puṇḍarīka Sūtra），具足佛道。第三，《寶性論》中說：問：『說一闡提（Icchantika，斷善根者）沒有涅槃（Nirvāṇa，寂滅）的自性，永遠不能進入涅槃，這是什麼意思？』是爲了顯示他們誹謗大乘佛法的因緣。這說明什麼意義呢？是爲了迴轉他們誹謗大乘的心，使他們不求大乘佛法，依賴無量的時間，所以這樣說。因為他們實際上有清凈的佛性。依據這些經文，應當知道各種教法中說有二乘（聲聞乘和緣覺乘）必定不能成佛，以及說無性有情等等的說法，都是方便不了義的說法。如果說一乘佛法，更沒有第二種，一切眾生都應當成佛，這樣的經典才是真正的了義。問：如果立初師的觀點，后師所引用的經文如何調和會通？那位法師解釋說：各種一乘教法所說的各種經文，都是爲了護衛那些不定性的人，都是方便之說，所以不相違背。《法華論》和《寶性論》，也是爲了闡述後來的方便教義。《智度論》中說阿羅漢往生凈土，是就那些不定種性的聲聞而言。由於這個道理，也不相違背。問：如果立后師的觀點，前面所引用的證據如何解釋？那位法師解釋說：《深密經》（Saṃdhinirmocana Sūtra）中說『最終不能令他當坐道場證得無上正等菩提』，是說明決定應當進入無餘涅槃，永遠不能令他不進入無餘涅槃而直接證得無上正等菩提。所以說他們是『一向趣寂』。然而那些聲聞進入無餘涅槃時，住在八

【English Translation】 English version Then there are statements that are not definitive. Such texts cannot be fully enumerated. Regarding the Abhidharma, I will briefly cite three passages. The Lotus Sutra Treatise states: 'Determined and undetermined arrogant Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings), because their roots are not yet mature, the Buddha does not give them predictions of Buddhahood, but Bodhisattvas (Bodhisattva, one who aspires to become a Buddha) do.' The reason Bodhisattvas give them predictions is to conveniently guide them to generate the aspiration for enlightenment. Secondly, the Mahāprajñāpāramitāśāstra says:

Question: Arhats (Arhat, a perfected being who has eliminated all defilements), whose bodies are the result of past karmic conditions, must eventually perish. Where do they reside to fulfill the path to Buddhahood?

Answer: When one attains Arhatship, the causes and conditions of all outflows in the three realms (desire realm, form realm, formless realm) are exhausted, so they are no longer reborn in the three realms. There is a pure Buddha land that transcends the three realms, where even the name of affliction does not exist. In that Buddha land, they hear the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and fulfill the path to Buddhahood. Thirdly, the Ratnagotravibhāga states: Question: 'It is said that Icchantikas (Icchantika, those who have severed their roots of goodness) do not have the nature of Nirvāṇa (Nirvāṇa, cessation) and can never enter Nirvāṇa. What does this mean?' It is to show the cause of their slandering of the Mahāyāna. What meaning does this explain? It is to turn around their minds that slander the Mahāyāna, so that they do not seek the Mahāyāna, relying on limitless time. That is why it is said in this way, because they actually have a pure Buddha-nature. Based on these texts, it should be known that the various teachings that say the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can never attain Buddhahood, and the statements about beings without Buddha-nature, etc., are all expedient and not definitive. If it is said that there is only one vehicle, and there is no second, and all sentient beings will become Buddhas, then such scriptures are truly definitive. Question: If the view of the first teacher is established, how can the texts cited by the later teacher be reconciled? That teacher explains: All the texts spoken in the various one-vehicle teachings are all for protecting those of undetermined nature, and are all expedient, so they are not contradictory. The Lotus Sutra Treatise and the Ratnagotravibhāga are also for explaining the meaning of the later expedient teachings. The Mahāprajñāpāramitāśāstra, which speaks of Arhats being reborn in pure lands, refers to Śrāvakas of undetermined nature. For this reason, they are also not contradictory. Question: If the view of the later teacher is established, how can the evidence cited earlier be explained? That teacher explains: The Saṃdhinirmocana Sūtra says 'Ultimately, they cannot be made to sit at the Bodhi-tree and attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment),' which means that they are determined to enter Nirvāṇa without remainder, and can never be made not to enter Nirvāṇa without remainder and directly attain Anuttarā-samyak-saṃbodhi. Therefore, it is said that they are 'exclusively inclined towards quiescence.' However, when those Śrāvakas enter Nirvāṇa without remainder, they reside in the eight

萬劫或住六萬四萬二萬。然後起心即入大生於凈土具足佛道。若論不定種性人者。唯住有餘依地入大。如瑜伽論分明說故。是故彼經亦不相違。對法論文說一乘教為方便者。是述三乘權教之意而非究竟道理之說。如彼執三乘者說云。十五有漏□無記者。是約粗相境界而說。非是究竟真實道理。是故當知彼對法論或有述于方便教文。由是道理不相違也。

問。二師所通一據相違。何者為實何者為勝。

答。皆是經論。有何不實。所以然者。為護一向趣寂者意。則如初師所通為實。為護不定種姓人意。則如后師所說為實。皆當物機各得和通故。若就道理判其勝負者。彼師義狹而且短。彼說佛□不遍一切故。又說二□竟斷滅故。第二師義寬而復長。返前短狹其義可知斯則以短狹義會寬長文。文傷□□會。用寬長義容短狹文。文狹則無傷義。則易會。由是道理后說為勝。是故當知此法花經乃是究竟了義之教也。今依是義以通諸文。諸文相違皆得善通。所以然者。以諸了義究竟教內不無方便不了之言。如解深密經中說言。一切聲聞緣覺菩薩同皆共一此妙清凈道。皆同是一究竟清凈如。□是道理為彼經宗。所以彼經是真了義。而彼經說寂趣聲聞終不能得坐于道場。如是等文是方便說。為護決定二乘意故。作是方便不了

【現代漢語翻譯】現代漢語譯本：或者經歷萬劫，或者居住六萬、四萬、二萬劫。然後發起菩提心，就能進入大乘，在凈土中圓滿佛道。如果說不定種性的人，只能住在有餘依地而入大乘，就像《瑜伽師地論》中分明說的那樣。因此，《法華經》的說法並不矛盾。《對法論》的論文說一乘教是方便之說，那是陳述三乘權教的含義，而不是究竟的道理。就像那些執著於三乘的人所說，『十五有漏□無記者』，那是根據粗相境界而說的，不是究竟真實的道理。所以應當知道，《對法論》或許有陳述方便教義的文句，因此道理上並不矛盾。

問：兩位法師所通達的經義互相違背，哪一位的說法是真實的？哪一位的說法更殊勝？

答：都是佛經論典，有什麼不真實的呢？之所以這樣說，是爲了守護一向趣向寂滅者的心意，那麼就像第一位法師所通達的經義是真實的。爲了守護不定種性人的心意，那麼就像第二位法師所說是真實的。都應當根據眾生的根機，各自得到融會貫通。如果就道理來判斷勝負，第一位法師的義理狹隘而且短淺，因為他說佛□不能遍及一切，又說二□最終會斷滅。第二位法師的義理寬廣而且深遠，與前一位法師的短淺狹隘相反，其中的含義可以知道。這就是用短淺狹隘的義理去會通寬廣深遠的文句，會損傷□□的會通。用寬廣深遠的義理來包容短淺狹隘的文句，文句狹隘則不會損傷義理，就容易會通。因此道理上，后一位法師的說法更為殊勝。所以應當知道，《法華經》是究竟了義的教法。現在依靠這個義理來會通各種經文，各種經文的相互違背都能得到很好的融通。之所以這樣說，是因為在各種了義究竟的教法中，不乏方便不了義的言辭，就像《解深密經》中說，『一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，無師自通，獨自悟道的修行者）、菩薩（Bodhisattva，立志普度眾生的修行者）共同趨向于同一個清凈道，共同趨向于同一個究竟清凈的涅槃』。□是這個道理是《解深密經》的宗旨。所以《解深密經》是真正的了義經典。但是《解深密經》中說，趣向寂滅的聲聞最終不能在菩提樹下成道，這樣的文句是方便之說，爲了守護決定二乘的心意，才作這樣的方便不了義之說。

【English Translation】 English version: They may dwell for myriad kalpas, or for sixty thousand, forty thousand, or twenty thousand kalpas. Then, upon arousing the Bodhi mind, they immediately enter the Mahayana, fully accomplishing the Buddha path in the Pure Land. As for those of uncertain nature, they can only enter the Mahayana while dwelling in the realm of the Remainder of Conditioned Existence, as clearly stated in the Yogacarabhumi-sastra (瑜伽師地論，Treatise on the Stages of Yoga Practice). Therefore, this Lotus Sutra (法華經) does not contradict it. The essay in the Abhidharma-samuccaya (對法論，Compendium of Abhidharma) that says the One Vehicle teaching is a provisional means is stating the meaning of the provisional teachings of the Three Vehicles, not the ultimate truth. Like those who cling to the Three Vehicles, saying, 'The fifteen defiled □ non-reporters,' is spoken in terms of coarse aspects of reality, not the ultimate and true principle. Therefore, it should be known that the Abhidharma-samuccaya may contain passages that describe provisional teachings. For this reason, there is no contradiction.

Question: The interpretations of the two masters contradict each other. Which is true, and which is superior?

Answer: Both are sutras and treatises. What is untrue? The reason is that to protect the minds of those who are single-mindedly inclined towards quiescence, the interpretation of the first master is true. To protect the minds of those of uncertain nature, the interpretation of the second master is true. Both should be in accordance with the capacity of beings, each attaining harmonious understanding. If we judge their superiority based on principle, the first master's meaning is narrow and short, because he says that the Buddha □ does not pervade everything, and also says that the two □ will eventually be extinguished. The second master's meaning is broad and long, reversing the shortness and narrowness of the former, the meaning of which can be known. This is using a short and narrow meaning to reconcile a broad and long text, which harms the □□ reconciliation. Using a broad and long meaning to accommodate a short and narrow text, the narrowness of the text does not harm the meaning, and it is easy to reconcile. For this reason, the second interpretation is superior. Therefore, it should be known that this Lotus Sutra is the ultimate and complete teaching. Now, relying on this meaning to reconcile all the texts, all the contradictions can be well reconciled. The reason is that within the ultimate and complete teachings, there is no lack of expedient and incomplete words, as the Samdhinirmocana Sutra (解深密經，Explanation of the Profound Secrets Sutra) says, 'All Śrāvakas (聲聞，hearers), Pratyekabuddhas (緣覺，solitary realizers), and Bodhisattvas (菩薩，enlightenment beings) together share one pure path, and together share one ultimate pure suchness.' □ This principle is the essence of that sutra. Therefore, that sutra is truly definitive. However, that sutra says that Śrāvakas who are inclined towards quiescence will ultimately not be able to sit at the bodhi tree. Such passages are expedient sayings, made as an expedient and incomplete teaching to protect the minds of those who are determined to be of the Two Vehicles.

義說。由是道理夫人性等說彼以為不了義說。如是二文不相違也。又此法花經中說言。為□□故。化作寶城。更止息已終引佛果。依是道理以說一乘。是為經究竟了義。此經亦有不了義語□直說言唯有□□無二無三是文為□□定□□說無趣寂二乘之行。而實不無趣寂二乘之行。是故說無是方便語。由是道理對法論說為方便者。亦有道理也。

法花宗要

弘安六年八月十七日相承之

【現代漢語翻譯】現代漢語譯本：義理的解說。由此道理，對『夫人性』等的說法，他們認為是『不了義說』。這樣，以上兩段文字並不互相矛盾。並且，此《法華經》中說：『爲了引導眾人』，化作寶城，讓人們暫時休息，最終引導他們證得佛果。依據這個道理來說明『一乘』（Ekayana，唯一佛乘）。這是《法華經》究竟了義之處。此經中也有不了義的語句，直接說『唯有菩薩』（Bodhisattva），沒有二乘（聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna））和三乘（菩薩乘（Bodhisattvayāna））。這段文字是爲了使那些根器未定的人，斷除趣向寂滅的二乘之行。但實際上並非沒有趣向寂滅的二乘之行。因此說『無』，是方便之語。由此道理，對法論中說這是『方便』，也是有道理的。

《法華宗要》

弘安六年八月十七日相承

【English Translation】 English version: Explanation of the meaning. According to this principle, the statements about 'the nature of a woman' and others are considered by them as 'provisional teachings' (Neyartha). Thus, the two passages above do not contradict each other. Moreover, in this Lotus Sutra, it says: 'In order to guide all beings', a treasure city is created to let people rest temporarily, and ultimately guide them to attain Buddhahood. Based on this principle, the 'One Vehicle' (Ekayana) is explained. This is the ultimate meaning of the Lotus Sutra. There are also statements with provisional meaning in this sutra, directly saying 'only Bodhisattvas' exist, without the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Three Vehicles (Bodhisattvayāna). This passage is to make those whose capacities are not yet determined abandon the practice of the Two Vehicles that lead to quiescence. But in reality, it is not that there is no practice of the Two Vehicles that lead to quiescence. Therefore, saying 'none' is a skillful means. For this reason, it is reasonable that the Abhidharma treatises say this is a 'skillful means'.

Essentials of the Lotus School

Passed down on the 17th day of the 8th month of the 6th year of Kōan