妙法蓮華經玄義 5.110

5.110

二、歷別明三法者，先須識如來開、合方便，然後乃解總攬三法為一大乘也。佛從何法開諸權乘？如《大經》明佛性非一，如是數法，說三乘故。當知，諸乘數法，為如來藏所攝。佛於此藏，開出聲聞、緣覺，及諸菩薩通、別等乘。何者？諸乘既是方便，如來藏又是事，從事出方便，故言諸權為如來藏攝耳。又依經故，《大經》云：「聲聞僧者，名有為僧。」又云：「六波羅蜜福德莊嚴。」又云：「聲聞之人，定力多故，不見佛性。」當知，定力即是福德，福德秖是有為。《勝鬘》稱為有漏。例如：界內見、思未破，為有起作，故名有為；取理不當，故名有漏；非智慧法，故名福德。今以下望上，亦應如是。二乘未破變易，猶是有為；無明未脫，故言有漏；非中道智，故名福德。以是故知，方便諸乘悉為資成所攝，皆從大乘一句偏出，非究竟法，故云「於一佛乘，分別說三。」即此意也。亦是於一佛乘，分別說五；亦是分別說七；亦是分別說九。若依此釋，如來藏句，開出種種方便、諸權乘法也。

2. Explaining the three dharmas successively: first one must recognize the Tathāgata's provisional devices of opening and combining, and only then will one understand that the three dharmas are collectively grasped as the one Mahāyāna. From what dharma did the Buddha open the various provisional vehicles? As the Mahāparinirvāṇa-sūtra clarifies, 'the buddha-nature is not-one, for there are enumerated dharmas such as these,' because it expounds the three vehicles. One should know that the enumerated dharmas of the various vehicles are subsumed under the tathāgatagarbha. From this treasury, the Buddha opened out the śrāvakas, pratyekabuddhas, and the shared and distinctive vehicles of the various bodhisattvas. Why is this? Since the various vehicles are provisional devices and the tathāgatagarbha is also phenomenal, provisional devices emerge from phenomena; thus it is said that the various provisionals are subsumed under the tathāgatagarbha. Furthermore, relying on the sūtra, the Mahāparinirvāṇa-sūtra says: 'The saṅgha of śrāvakas is called a conditioned saṅgha.' It also says: 'The six pāramitās are the adornment of merit.' It also says: 'Because the power of samādhi of the śrāvaka is excessive, they do not see the buddha-nature.' One should know that the power of samādhi is simply merit, and merit is merely conditioned. The Śrīmālā-sūtra calls it tainted. By analogy: delusions of views and thoughts within the triple world are not yet broken, so there is activity and creation, hence it is called conditioned; failing to grasp the principle correctly, it is called tainted; not being the dharma of wisdom, it is called merit. Looking now from the lower to the higher, it must also be like this: the two vehicles have not broken through the change of mortality, so they are still conditioned; not yet freed from ignorance, they are said to be tainted; not being the wisdom of the middle way, it is called merit. For this reason, know that the various provisional vehicles are all subsumed under auxiliary accomplishment, and all partially emerge from a single phrase of the Mahāyāna, not being the ultimate dharma. Thus it is said: 'Within the one buddha-yāna, distinctions are made to teach the three.' It is precisely this intent. It is also, within the one buddha-yāna, making distinctions to teach the five; it is also making distinctions to teach the seven; it is also making distinctions to teach the nine. If interpreted according to this, the phrase of the tathāgatagarbha opens out the manifold provisional devices and various provisional vehicle dharmas.