法華義疏 2.48

2.48

緣為正也。以一道本性清淨，而眾生虛妄失於一道故成六道，今還欲令悟一道，故說從一法出一切教耳。若不明眾生本失一道者，雖說一切教從一法出，終不能令歸一道也。此義是《法華》會三歸一之正意，又是令一切眾生作佛之正意。若不先明此意，《法華》不得說一切眾生皆作佛也。二者、《法華》明於一乘，今將辨一乘故先明乘本，乘本者即是實相，要由悟於實相發生波若，由波若故行無不成、累無不盡，故能出三界至薩波若，乘義方成。故《十二門論》云「大分深義所謂空也」。若通達是義則通達大乘，具足六波羅蜜無所障礙；若不悟於實相，雖復廣修萬善，皆是有所得，顛倒不動不出，即乘義不成也。三者、《無量義經》密顯於一、密破於三，《法華》顯明於一、顯破於三。良以三執難傾、一乘難信，今示說《法華》由漸，故前密後顯也。

The faculties are primary. Because the One Path is fundamentally pure by nature, while sentient beings deludedly lost the One Path and thus formed the six destinies, he now wishes again to cause them to awaken to the One Path, and therefore expounds that all teachings emerge from the single dharma. If he did not clarify that sentient beings originally lost the One Path, then even if he expounded that all teachings emerge from the single dharma, he could never cause them to return to the One Path. This meaning is the primary intent of the Lotus Sūtra's uniting the three and returning to the one, and is also the primary intent of causing all sentient beings to become Buddhas. If he had not first clarified this intent, the Lotus Sūtra could not state that all sentient beings will become Buddhas. Second, the Lotus Sūtra clarifies the ekayāna; now, about to explain the ekayāna, he first clarifies the root of the vehicle. The root of the vehicle is none other than the true aspect. One must awaken to the true aspect to give rise to prajñā; due to prajñā, no practice is left unfulfilled and no defilement is left undestroyed, so that one can transcend the three realms and reach sarvajñatā (omniscience); only then is the meaning of 'vehicle' established. Therefore, the Dvādaśanikāya Śāstra says: 'The great and profound meaning is what is called emptiness.' If one penetrates this meaning, one penetrates the Mahāyāna, fully possessing the six pāramitās without obstruction. If one does not awaken to the true aspect, then even if one extensively cultivates the myriad good deeds, they are all with apprehension (grasping), inverted, unmoving, and not transcending; thus the meaning of 'vehicle' is not established. Third, the Innumerable Meanings Sūtra secretly reveals the one and secretly refutes the three; the Lotus Sūtra explicitly reveals the one and explicitly refutes the three. Truly because attachment to the three is hard to overturn and the ekayāna is hard to believe, he now shows that expounding the Lotus Sūtra proceeds by degrees, hence first secret and later explicit.