法華義疏 6.175

6.175

前明無三為物說三故言造作，是以前云「吾為汝等造作此車」，今明實有眾德作大乘之名故言造作，故二造義異也。又據理而明者，道門未曾三一，說三說一皆是方便，即是無名相中強名相說，故俱名造作，此並就果車釋之。若就因車釋者，明造用也。藉前三乘善根之寶以成今日唯有一乘之解，故言以眾寶物而造作之。又一乘之解非己能得，得由聖授，義名為造作。

Previously, clarifying that there are no three, he spoke of three for the sake of beings, hence it says "fashioned"; thus it said earlier, "I have fashioned these carriages for you." Here, clarifying that there are truly myriad virtues constituting the name of the Mahāyāna, it says "fashioned"; therefore, the meanings of the two fashionings differ. Furthermore, if clarified based on the principle, the gate of the Dao has never been three or one; speaking of three or speaking of one are both upāya, which is forcibly assigning names and characteristics where there are no names and characteristics, and so both are called "fashioned". These all explain it in terms of the carriage of the fruit. If explained in terms of the carriage of the cause, it clarifies fashioning and application: relying on the treasure of the roots of goodness of the former triyāna to accomplish today's understanding of only having the ekayāna, it is therefore said to "fashion them with many precious substances". Furthermore, the understanding of the ekayāna cannot be attained by oneself; being attained through the holy bestowal, in sense it is named "fashioned".