妙法蓮華經玄義 5.107

5.107

一、總明三軌者：一、真性軌。二、觀照軌。三、資成軌。名雖有三，秖是一大乘法也。經曰：「十方諦求，更無餘乘，唯一佛乘」。一佛乘即具三法，亦名第一義諦，亦名第一義空，亦名如來藏。此三不定三，三而論一。一不定一，一而論三，不可思議，不並不別，伊字、天目。故《大經》云：「佛性者，亦一、非一、非一非非一。亦一者，一切眾生悉一乘故。」此語第一義諦。「非一者，如是數法故。」此語如來藏。「非一非非一，數、非數法，不決定故。」此語第一義空。而皆稱亦者，鄭重也。秖是一法，亦名三耳。故不可單取，不可複取，不縱不橫，而三而一。

1. Explaining the three tracks in general: first, the track of the true nature; second, the track of contemplative illumination; third, the track of auxiliary accomplishment. Though there are three names, they are just one Mahāyāna Dharma. The sūtra says: 'Seeking throughout the ten directions, there are no other vehicles, but only the one buddha-yāna.' The one buddha-yāna precisely possesses the three dharmas: it is also called the paramārtha-satya, it is also called the paramārtha emptiness, and it is also called the tathāgatagarbha. These three are not definitely three: though three, they are discussed as one; the one is not definitely one: though one, it is discussed as three. They are inconceivable, neither conjoined nor distinct, like the dots of the letter 'i' or the eyes of the god [Śiva]. Therefore the Mahāparinirvāṇa-sūtra says: 'The buddha-nature is both one, not-one, and neither-one-nor-not-one. It is "both one" because all sentient beings belong to the single vehicle.' This speaks of the paramārtha-satya. 'It is "not-one" because there are enumerated dharmas such as these.' This speaks of the tathāgatagarbha. 'It is "neither-one-nor-not-one" because enumerated and non-enumerated dharmas are not determinate.' This speaks of the paramārtha emptiness. And all being referred to with 'both' indicates emphasis. It is just one Dharma, also termed three. Hence they cannot be grasped singly, nor grasped plurally; neither vertical nor horizontal, yet they are three and yet they are one.