法華遊意 1.34

1.34

五者、欲說三攝法門故說此經也。總談群聖垂教凡有三門：一、攝邪歸正門，二、攝異歸同門，三、攝因歸果門。攝邪歸正門者，釋迦未出之前凡有二邪：一、在家起愛眾生，二、出家諸見外道；此二並乖正道故稱為邪。故〈方便品〉云「以諸欲因緣備受諸苦毒」，即起愛之流也；「入邪見稠林若有若無等」，謂諸外道也。乃至〈譬喻品〉云起愛譬彼毒虫，諸見喻同惡鬼，如來出世攝彼二邪歸五乘之正。此二人中有無聞非法者，以人天善根而成就之；有三乘根性者，以三乘法而攝取之。故攝彼二邪歸五乘正也。二、攝異歸同門者，若稟教之徒聞昔三乘而頓悟一道者，不須復更說法花之教；但鈍根之流雖捨二邪更對執五異，今欲攝茲五異同歸一乘，謂攝異歸同門也。三、攝因歸果門者，攝前五異同歸一乘但是因行，今為欲令修因證果故說如來真應兩身，謂攝因歸果門。《法花》之前但有初門，斯經既融會一化則具足三門。然明此三門，意欲為通寂滅無言之道，令玄悟之賓體斯妙極未曾邪正，乃至豈是因果耶？故此三門無教不收、無理不攝、如空之含萬像、若海之納百川。

Fifth, desiring to preach the Dharma gate of the three gatherings, he therefore preached this sūtra. Generally speaking of all sages providing teachings, there are altogether three gates: 1. the gate of gathering the deviant and returning to the correct; 2. the gate of gathering the different and returning to the identical; 3. the gate of gathering the cause and returning to the fruit. As for the gate of gathering the deviant and returning to the correct: before Śākya appeared in the world, there were generally two kinds of deviants: first, householders who gave rise to desire; second, renunciants of various views who were non-Buddhists. Both of these went against the correct Way, and therefore are termed deviant. Thus the "Chapter on Upāya" states: "By reason of desires, they undergo all manners of bitter suffering"—this refers to those who give rise to desire; "Entering the dense forest of wrong views, such as existence and nonexistence"—this refers to the various non-Buddhists. Down to the "Chapter on Parables," which states that giving rise to desire is likened to poisonous worms, and the various views are compared to evil spirits. The Tathāgata appeared in the world and gathered those two deviants, returning them to the correctness of the five vehicles. Among these two types of persons, those who had not heard the Dharma were brought to completion through the wholesome roots of humans and gods; those with the capacity of the three vehicles were gathered in through the Dharma of the three vehicles. Therefore he gathered those two deviants, returning them to the correctness of the five vehicles. As for the second, the gate of gathering the different and returning to the identical: if those who received the teaching, upon hearing the triyāna of the past, had suddenly awakened to the single Way, it would not have been necessary to preach the teaching of the Lotus Sūtra again. But those of dull faculties, though abandoning the two deviants, further clung to the five differences; now, desiring to gather these five differences together into the ekayāna, this is called the gate of gathering the different and returning to the identical. As for the third, the gate of gathering the cause and returning to the fruit: gathering the aforementioned five differences together into the ekayāna is merely the causal practice; now, desiring to have them cultivate the cause and realize the fruit, he preached the Tathāgata's two bodies, the true and the responsive: this is called the gate of gathering the cause and returning to the fruit. Prior to the Lotus Sūtra, there was only the first gate; since this sūtra harmonizes and unites the entirety of the teaching career, it fully possesses the three gates. However, clarifying these three gates is intended to provide access to the tranquil, wordless Way, enabling visitors of profound awakening to realize that this subtle extremity has never been deviant or correct—down to: how could it be cause and fruit? Therefore, of these three gates, there is no teaching they do not embrace, no principle they do not gather in; like space containing the ten thousand forms, like the ocean receiving the hundred rivers.