妙法蓮華經玄義 10.48

10.48

若言十二年前明有相教，此得小乘一門而失三門。何者？三藏有四門得道，或見有得道，如阿毘曇；或見空得道，如成實；或見亦有亦空得道，如昆勒；或見非空非有得道，如車匿。故知泥洹真法寶，眾生各以種種門入，若欲舉一標四，應總言三藏，若欲廣明，備立四種，何意偏存有相，失沒三耶？疑誤後生，空有成諍。若三藏中菩薩，須廣學四門，通諸方便，後得佛時，名正遍知。若但標有相之教，唯得見有得道一門聲聞，全失三門，入泥洹路，則於小乘義闕。若但有相，秖偏知一門，不解三門，非正遍知，於菩薩義闕。其闕則眾，故須棄；其得則寡，唯存一。

If one says that prior to the twelve years [the Buddha] explained the teaching with characteristics, this grasps one gate of the Hīnayāna while losing three gates. Why? The Tripiṭaka has four gates for attaining the Path: some attain the Path by perceiving existence, as in the Abhidharma; some attain the Path by perceiving emptiness, as in the Tattvasiddhi; some attain the Path by perceiving both existence and emptiness, as in the Pei-le (Kāraṇa); some attain the Path by perceiving neither emptiness nor existence, as in the Channa. Hence we know that for the true jewel of the Dharma of nirvāṇa, sentient beings each enter through various gates. If one wishes to raise one to signify four, one should speak generally of the Tripiṭaka; if one wishes to explain extensively, one should establish all four kinds. Why preserve only [the gate of] characteristics while discarding the three? It confuses and misleads later generations, giving rise to disputes between emptiness and existence. If it is a bodhisattva within the Tripiṭaka, he must broadly study the four gates and penetrate all skillful means; when he later attains buddhahood, he is called Rightly All-Knowing. If one only designates the teaching with characteristics, one only captures the single gate of śrāvakas who attain the Path through perceiving existence, entirely losing the three gates to enter the path of nirvāṇa, and thus falls short in the meaning of the Hīnayāna. If it has only characteristics, one is biased toward knowing only one gate and does not understand the three gates; this is not the Rightly All-Knowing, falling short in the meaning of the bodhisattva. Because its shortcomings are numerous, it must be abandoned; because its gains are few, it preserves only one.