法華義疏 3.90

3.90

十者、大明說法凡有二門：一者、直說；二、相成說。初分之經名為直說，直說者，明理無二極唯一道清淨，故稱為妙。是故文云「唯有一門而復挾小」。所言一者，無九十六種之別，亦無五乘之異，唯有一道清淨，故名為一；至妙虛通秤之為門；不容凡夫愛見之心故名為挾；亦不受二乘斷常之見，秤之為小。初分之經正明一道清淨，斥凡夫愛見二乘斷常，故名直說。後分之經稱相成說者，前雖言一道清淨，未知此一為是無常、為是常住？若是無常猶同九十六種，還同四乘之異，乃是麁法不名為妙；以一道清淨常恒不變故，超前兩異，故名為妙。然所體之法既其是常，能證之人亦是常住。故《涅槃》云「諸佛所歸所謂法也」，以法常故諸佛亦常，仍以後常成前獨一，妙義始彰，故為相成說也。

Tenth, to explain generally, preaching the Dharma has two approaches: first, direct exposition; second, mutually confirming exposition. The initial portion of the sūtra is called direct exposition. 'Direct exposition' clarifies that the principle has no dual culmination and is solely the single pure path; therefore it is called 'subtle'. For this reason the text says, 'There is only a single gate, and moreover it is narrow and small.' What is called 'single' means there is no distinction of the ninety-six kinds [of non-Buddhists], nor any difference of the five vehicles; there is solely the single pure path, hence it is called 'single'. Utterly subtle and empty of obstruction, it is called a 'gate'. Because it does not admit the ordinary being's mind of craving and views, it is called 'narrow'. Because it also does not accept the two vehicles' views of annihilation and permanence, it is called 'small'. The initial portion of the sūtra precisely clarifies the single pure path and reproaches ordinary beings' craving and views and the two vehicles' annihilation and permanence; therefore it is called direct exposition. As for the latter portion of the sūtra being called mutually confirming exposition: although the preceding says that the single path is pure, one does not yet know whether this 'single' is impermanent or eternal. If it were impermanent, it would still be the same as the ninety-six kinds, and would still be identical to the differences among the four vehicles, being a coarse dharma and not called subtle. Because the single pure path is eternal and unchanging, surpassing both of the earlier differences, it is called subtle. However, since the Dharma that is realized is eternal, the person who can realize it is also eternal. Thus the Nirvāṇa Sūtra says, 'That which all Buddhas take refuge in is the so-called Dharma.' Because the Dharma is eternal, all Buddhas are also eternal. Thus, using the latter permanence to confirm the former uniqueness, the subtle meaning is first manifested; therefore it is a mutually confirming exposition.