法華玄論 9.136

9.136

答：通則例也。而今舍那唯一釋迦則多者，略明三義：一者據本迹分之。舍那為本故不二，釋迦是迹故不一，如《菩薩戒經》說也。二者欲顯根本一義，示唯有一道，故云一切無畏人一道出生死。所體之道既一，體道之人亦一，故唯一化主、一國土、一教門、一菩薩眾。根本為論，唯有四種一也。如《法華》云「十方佛土中唯有一乘法」，即是一化主、一土、一教、一緣也。但為眾生不堪受道，故開四異。以不堪道，故作多道說之，或大小乘道；或三乘道；或四道，謂三乘道、福樂道；或五乘道。以五道既不一，故化主亦不一，故有多釋迦、多國土、多教門、多徒眾。為此義故，舍那唯一，釋迦則多也。三者舍那是報佛，報則無二。所以然者，示因有差別，果無差別。因有差別，故有十信乃至等覺五十一位不同。示果無差別，唯得舍那，故報佛不二也。又唯有一道，行一道故唯得一，報佛不二也；化則從緣不定，故有多釋迦。

Answer: Broadly speaking, they are analogous. But explaining briefly why now Rocana is one while Śākya is many entails three meanings: First, they are distinguished on the basis of original and trace. Rocana is the original and therefore not two; Śākya is the trace and therefore not one, just as expounded in the Scripture on Bodhisattva Precepts. Second, to reveal the one fundamental meaning, it shows that there is only one path; thus it is said that all fearless persons transcend saṃsāra via the one path. Since the path that is realized is one, the person who realizes the path is also one; thus there is only one teaching master, one land, one doctrinal gate, and one assembly of bodhisattvas. Speaking on the basis of the fundamental, there are only the four kinds of oneness. As the Saddharmapuṇḍarīka-sūtra says: "In the Buddha-lands of the ten directions, there is only the Dharma of the One Vehicle." This is precisely the one teaching master, one land, one doctrine, and one capacity. It is merely because sentient beings cannot endure receiving the path that the four differences are opened. Because they cannot endure the path, it is expounded as many paths: either the paths of the Great and Small Vehicles; or the paths of the three vehicles; or the four paths, meaning the paths of the three vehicles and the path of bliss through merit; or the paths of the five vehicles. Since the five paths are not one, the teaching master is also not one; thus there are many Śākyamunis, many lands, many doctrinal gates, and many assemblies of disciples. It is for this reason that Rocana is one and Śākya is many. Third, Rocana is the reward buddha, and the reward is without duality. The reason this is so is to show that while the cause has distinctions, the fruit has no distinction. Because the cause has distinctions, there are the different fifty-one stages, from the ten faiths up to equal enlightenment. To show that the fruit has no distinction, one attains only Rocana, and therefore the reward buddha is not two. Furthermore, there is only one path: because one practices the one path, one attains only the one, and the reward buddha is not two; whereas the transformation follows conditions and is not fixed, so there are many Śākyas.