法華玄論 6.65

6.65

答：本為二乘人開三乘耳。初以一乘化之不得，故於一佛乘分別說三，謂三乘化得。今明無三唯一，故二乘人索覓三也。又此經始終正為二乘人說，故二乘人索三。今當具列三周文證之。〈方便品〉云「告諸聲聞眾，及求緣覺乘，佛以方便力，示以三乘教。」既但告二乘人，明方便說三；不告菩薩，故知三乘教為二乘人也。次三請初但明二乘人執動生疑，不明菩薩，故知二乘疑無三有一也。三者十方佛勸釋迦云「少智樂小法，不自信作佛。是故以方便，分別說諸果。」不明為菩薩分別說三也，故知為二乘人分別說三也。諸果者，謂三乘果也。次第二周文。身子騰學無學人皆墮疑悔，請佛重說。不明菩薩疑悔請佛重說，故知第二周說但為二乘人。云「我今還欲令汝憶念本願所行道，故為諸聲聞說大乘經名妙法蓮華經。」不明為菩薩說。第三周文云「若如來自知涅槃時到，眾又清淨，為說此經。世間無有二乘而得滅度，唯一佛乘得滅度耳。」又云「唯有一佛乘，息處故說二。」以此三周文證，故知開一為三但為二乘人，今會三歸一亦為二乘。若爾，索三之義亦二乘人索。

Answer: The three vehicles were originally opened for the sake of people of the two vehicles. Initially, converting them through the one vehicle was unsuccessful; therefore, within the one Buddha vehicle, three were distinguished and taught, expecting that through the three vehicles they could be converted. Now it is clarified that there are no three, only one; therefore, people of the two vehicles search for and demand the three. Moreover, this sūtra is from beginning to end taught precisely for people of the two vehicles; hence people of the two vehicles demand the three. Now I shall list in detail textual proofs from the three cycles [of preaching]. The "Expedient Means" chapter says: "I announce to the assembly of śrāvakas and those seeking the pratyekabuddha vehicle: the Buddha, by the power of skillful means, demonstrates the teaching of the three vehicles." Since he announces this only to people of the two vehicles, clarifying that the three are taught as a skillful means, and does not announce it to bodhisattvas, we know that the teaching of the three vehicles was for people of the two vehicles. Next, at the beginning of the three requests, it clarifies only that people of the two vehicles were agitated in their clinging and gave rise to doubt, not mentioning bodhisattvas; hence we know that the two vehicles doubted that there were no three and only one. Third, the buddhas of the ten directions exhorted Śākyamuni, saying: "Those of little wisdom who take delight in lesser dharmas do not believe in themselves that they can become buddhas. Therefore, using skillful means, you distinguish and explain the various fruits." It does not clarify distinguishing and explaining three for the sake of bodhisattvas; hence we know that the three were distinguished and explained for people of the two vehicles. "Various fruits" refers to the fruits of the three vehicles. Next, in the text of the second cycle, Śāriputra reported that both learners and non-learners had fallen into doubt and regret, and requested the Buddha to preach again. It does not clarify that bodhisattvas doubted, regretted, and requested the Buddha to preach again; hence we know that the preaching in the second cycle was solely for people of the two vehicles. It says: "I now wish again to cause you to recall the path of your original vows that you practiced; therefore, for the sake of the śrāvakas, I preach the Mahāyāna sūtra called the Saddharmapuṇḍarīka-sūtra." It does not clarify preaching it for the sake of bodhisattvas. The text of the third cycle says: "If the Tathāgata knows himself that the time of nirvāṇa has arrived and the assembly is pure, he preaches this sūtra for them: In the world there are no two vehicles that attain extinction; only by the one Buddha vehicle is extinction attained." It also says: "There is only the one Buddha vehicle; for the sake of a resting place, two are taught." Proved by the texts of these three cycles, we know that opening the one into three was solely for people of the two vehicles, and now gathering the three into the one is likewise for the two vehicles. If so, the meaning of demanding the three is also that people of the two vehicles demand them.