法華玄論 4.11

4.11

答：自有融會稱會、自有會歸稱會。若會歸稱會，如向所明也。融會稱會者，既會三歸一竟。緣即疑云：三若歸一，何故說三？是故釋言：昔以方便故說三，今以如實故說一。此是融會今昔三一之義，亦名會也。若是會歸之義，正就三行也；融會之義，宜就教門。所以然者，若會三因同歸作佛，如此之義會行為正，不用教門；作佛故教，非會歸也。若取設教之意，為顯一乘，此名會歸之會也。破三歸一者，昔說三乘本為表一，而眾生遂保執三、不受一教，故須破其執情，名破三歸一也。是故文云「今為汝等說，實汝所得非滅」也。

Answer: There is the convergence that is called "harmonising convergence," and there is the convergence that is called "converging and returning." If it is converging and returning that is called convergence, it is as explained just above. As for harmonising convergence being called convergence: after having already converged the three into the one, those with capacity would then doubt, saying: "If the three return to the one, why were three spoken of?" Therefore, it is explained: "In the past, because of skillful means, three were spoken of; now, because of what is truly real, the one is spoken of." This harmonises the meaning of the three and the one of past and present, and is also called convergence. If it is the meaning of converging and returning, it precisely concerns the three practices; if it is the meaning of harmonising convergence, it properly concerns the gate of teaching. Why is this? If converging the three causes to return together to become buddhas, with such a meaning, converging the practices is primary, not using the gate of teaching; teaching for the sake of becoming buddhas is not converging and returning. If one takes the intent of setting up the teachings to reveal the one vehicle, this is called the convergence of converging and returning. As for "refuting the three to return to the one": in the past, speaking of the three vehicles was fundamentally to express the one, yet sentient beings consequently clung to and grasped the three and would not accept the one teaching; therefore it is necessary to refute their grasping sentiments, which is called refuting the three to return to the one. Therefore the text says: "Now I speak for your sake: what you have attained is in reality not extinction."