法華遊意 1.270

1.270

總談一化復有傍正四門：一、正顯真實傍開方便，則華嚴教也。為諸菩薩說究竟因果，故正顯真實；夫為菩薩必須化物故，亦令大士知三乘是權，故傍開方便。二、正閉方便正隱真實，則三藏教也。不明三乘是權，故正閉方便；不顯唯有一乘，故正隱真實。三者、正顯真實傍閉方便，則波若等教。明大乘究竟，故正顯真實；未開三乘是權，故傍閉方便。四、正開方便正顯真實，即法花之教。以辨三乘是權。故正開方便；明唯有一乘，故正顯真實。

Speaking generally of a single dispensation, there are again four gateways of secondary and primary: 1. primarily manifesting the real and secondarily opening the expedient, which is the Avataṃsaka teaching. Expounding the ultimate cause and effect for the bodhisattvas is primarily manifesting the real; being a bodhisattva one must necessarily transform beings, hence He also causes the great beings to know that the three vehicles are expedient, which is secondarily opening the expedient. 2. Primarily closing the expedient and primarily concealing the real, which is the Tripiṭaka teaching. Not clarifying that the three vehicles are expedient is primarily closing the expedient; not manifesting that there is only the ekayāna is primarily concealing the real. 3. Primarily manifesting the real and secondarily closing the expedient, which is the teachings such as Prajñā. Elucidating that the Mahāyāna is ultimate is primarily manifesting the real; not yet opening that the three vehicles are expedient is secondarily closing the expedient. 4. Primarily opening the expedient and primarily manifesting the real, which is the teaching of the Lotus Sūtra. Distinguishing that the three vehicles are expedient is primarily opening the expedient; elucidating that there is only the ekayāna is primarily manifesting the real.