法華文句記 7.163

7.163

次「大論」去更引文設問，出離合之式通前諸意。《大論》即於五乘為五善根，故得對於藏等為問，人天下答，於五乘中合二乘開佛菩薩為二也。此以五善望五乘說。「四藏合凡開聖」者，將四藏以望五乘，是故四藏合人天在二乘中，開二乘為兩，佛菩薩為兩。若以五乘望四藏，即是俱開人天二乘各二，仍合佛菩薩為一。既云為緣不同，所以亦得為三乘，但是凡聖俱合耳。但以名狹，攝法不周、明類不顯，故不得但以二乘為攝；若直論乘，何法不得？具準上意，思之可知。

Next, from "The Great Treatise" onward, it further cites texts to formulate questions, setting forth the formats of combining and separating to resolve the preceding meanings. The Great Treatise takes the five vehicles as the five wholesome roots; hence it can formulate questions contrasting them with the Tripiṭaka and so forth. The answer below "humans and devas" combines the two vehicles among the five vehicles and divides the buddhas and bodhisattvas into two. This is stated by viewing the five vehicles from the standpoint of the five wholesomes. Regarding "the four piṭakas combine the ordinary and divide the noble": taking the four piṭakas to view the five vehicles, the four piṭakas combine humans and devas within the two vehicles, and divide the two vehicles into two, and the buddhas and bodhisattvas into two. If one views the four piṭakas from the standpoint of the five vehicles, it divides both humans and devas and the two vehicles into two each, while still combining the buddhas and bodhisattvas into one. Since it is said that the conditions are different, it may also constitute the three vehicles, but this is merely combining both the ordinary and the noble. However, because the names are narrow, they do not encompass the dharmas comprehensively, and the clarification of categories is not distinct; therefore, one cannot merely take the two vehicles for subsumption. If one directly discusses vehicles, what dharma cannot be included? Modeling fully on the above intent, one can understand it by contemplating it.