妙法蓮華經玄義 10.45

10.45

次難一音教者，但言一大乘無三差別者，秖是實智，不見權智。若但大乘者，《法華》何故云：「我若讚佛乘，眾生沒在苦，破法不信故，墜於三惡道，尋時思方便，諸佛皆歡喜。」故知非獨一大乘教。若純是一乘，亦應純長者身，既有垢衣之體，亦有大小教異，那得混判一音，失於方便？若言佛常說一乘，眾生見三者，此則眾生能化，佛是所化。佛既是能化，應能說三乘，何得用一乘？若言《法華》純一，可爾。《華嚴》五天往反，亦為鈍根菩薩開別方便，況餘經耶？故知一音之教，但有一大車，無有僕從方便侍衛，但有智慧波羅蜜，無方便波羅蜜（云云）。

Next, to critique [the theory of] the teaching of the single voice: to claim only that there is a single Mahāyāna without the three distinctions is merely [to possess] real wisdom and fail to see provisional wisdom. If there were only the Great Vehicle, why does the Lotus Sūtra say: 'If I were to praise the Buddha Vehicle, / sentient beings would sink into suffering; / because they would slander the Dharma and not believe, / they would fall into the three evil destinies. / Instantly I contemplated skillful means, / and the Buddhas all rejoiced'? Thus we know it is not exclusively the teaching of the single Great Vehicle. If it were purely the One Vehicle, [the Buddha] should also have purely appeared in the form of the Elder; yet since there is the manifestation of the soiled garments, there are also the differences between the small and great teachings. How could one blur them into a single voice and lose skillful means? If one says that the Buddha always expounds the One Vehicle and sentient beings perceive three, then sentient beings would be the transformers and the Buddha would be the transformed. Since the Buddha is the transformer, he must be able to expound the Three Vehicles—how could he use only the One Vehicle? If one says that the Lotus Sūtra is purely uniform, that may be so; yet in the Avataṃsaka Sūtra, [Mañjuśrī's] journeys back and forth across the five regions of India also opened distinct skillful means for bodhisattvas of dull faculties—how much more so other sūtras! Thus we know that the teaching of the single voice possesses only one great cart without the retinue of skillful means to attend it; it possesses only the wisdom-pāramitā, lacking the skillful-means-pāramitā, and so forth.