法華義疏 3.47

3.47

《大品》已會於法但未會人。會法者，欲明大乘無法不攝，故《大品》云「若有實語攝一切善法者，波若是也」。未會人者，但二乘人至《大品》時大機未熟，故未會人。《法華》則人法俱會，會人故同名菩薩，會法名為一乘。又《攝大乘論》云「有二種會，一、顯會；二、密會」。密會者如《大品》明一切諸法皆入大乘，《顯會》者如法華會人也。又有二會：一、理會；二、教會。理會者如《大品》明一切諸法皆入實相，實相既無二，豈有三乘異耶？七卷《金光明經》云「法界無二故乘無有三」，但未會三教，故不名教會。《法華》理、教俱會。

The Pañcaviṃśatisāhasrikā has already unified dharmas, but has not yet unified persons. As for unifying dharmas, it wishes to clarify that the Mahāyāna leaves no dharma ungathered; hence the Pañcaviṃśatisāhasrikā says, "If there are true words that gather all good dharmas, it is prajñā." As for not yet unifying persons, it is merely that when the two-vehicle persons arrived at the Pañcaviṃśatisāhasrikā, their capacity for the Great had not yet matured; therefore it did not yet unify persons. The Lotus Sūtra, however, unifies both persons and dharmas: unifying persons, they are therefore collectively called bodhisattvas; unifying dharmas, it is called the ekayāna. Furthermore, the Mahāyānasaṃgraha says: "There are two kinds of unification: first, explicit unification; second, implicit unification." Implicit unification is like the Pañcaviṃśatisāhasrikā illuminating that all dharmas enter the Mahāyāna; explicit unification is like the Lotus Sūtra unifying persons. There are also two unifications: first, unification of principle; second, unification of teaching. Unification of principle is like the Pañcaviṃśatisāhasrikā clarifying that all dharmas enter the true aspect; since the true aspect has no duality, how could there be a difference of three vehicles? The seven-fascicle Suvarṇaprabhāsa Sūtra says, "Because the dharmadhātu has no duality, the vehicles do not have three"; yet it had not yet unified the three teachings, so it is not called unification of teaching. The Lotus Sūtra unifies both principle and teaching.