法華義疏 2.52

2.52

既從一生多，既密顯一為多本，故即多必歸一，故即是顯唯有一乘無有三乘。四者、彼經說「如水是一，約井泉不同，法水是一，約眾生得道為異」。然法既一，得道不應有異。今動彼疑情，使聞後於一說三、會三歸一即便信解。五者、大明佛化凡有四門：一者、一會一說，此例甚多。二者、多會多說，如《華嚴》七處八會。三者、多會一說，《釋論》云「波若非一時一會說，故前得悟者已去，後來者更復為說」。以會有前後故名多會，而波若無異故云一說也。四者、一會多說者，如說《淨名》前說《普集經》，又即如此經將說《法華》前說《無量義經》也。此之四事皆是適緣所宜，不應責其所由也。六者、《法華》既開會三一，似如相說，恐聞之起著，故前說《無量義》明於無相。大莊嚴王問佛：「行何等法速得菩提？」佛答：「行無相一法疾得菩提。」如《涅槃經》「有所得是二乘，無所得為菩薩」。亦如今於一一句中不作字相、不作聞相，以無相故得無上菩提，故將說《法華》而前說《無量義》。

Since the many arise from the one, and since it is implicitly revealed that the one is the root of the many, the many must ultimately return to the one; thus it reveals that there is only the ekayāna and no triyāna. Fourth, that sūtra says: 'Just as water is one, yet differs according to wells and springs, so the water of the Dharma is one, yet differs according to the attainment of the path by sentient beings.' Yet since the Dharma is already one, attainment of the path should not differ. Now, stirring their doubting minds causes them, upon hearing later the preaching of three within the one and the converging of the three to the one, to immediately believe and understand. Fifth, broadly elucidating the Buddha's conversions, there are in general four approaches: First, one assembly and one preaching; cases of this are very numerous. Second, many assemblies and many preachings, like the Avataṃsaka's seven locations and eight assemblies. Third, many assemblies and one preaching; the Commentary [on the Prajñāpāramitā Sūtra] says: 'Prajñā was not preached at one time or in one assembly; hence those who attained awakening earlier had already departed, while for those who arrived later it was preached again.' Because the assemblies occurred earlier and later, they are called many assemblies, yet because prajñā is without difference, it is called one preaching. Fourth, one assembly and many preachings: for example, prior to preaching the Vimalakīrtinirdeśa, the Puji jing was preached; or, just as in this sūtra, prior to about to preach the Lotus Sūtra, the Immeasurable Meanings Sūtra was preached beforehand. These four matters are all adaptations to what is fitting for the conditions; one should not question their reasons. Sixth, since the Lotus Sūtra opens and converges the three and the one, it resembles an exposition of characteristics; fearing that upon hearing it people might give rise to attachment, it previously preached the Immeasurable Meanings to elucidate formlessness. King Mahāvyūha asked the Buddha: 'Practicing what Dharma does one swiftly attain bodhi?' The Buddha answered: 'Practicing the single Dharma of formlessness, one swiftly attains bodhi.' As the Nirvāṇa Sūtra says: 'Having attainments is the two vehicles; having nothing to attain is the bodhisattva.' It is also like now, in each and every phrase, not forming the mark of words and not forming the mark of hearing; because of formlessness one attains unsurpassed bodhi. Therefore, when about to preach the Lotus Sūtra, the Immeasurable Meanings was preached beforehand.