法華遊意 1.343

1.343

開三顯一者，開昔三乘是方便、示今一乘是真實，故云開三顯一也。會三歸一者，會彼三行歸一佛乘，故云「汝等所行是菩薩道」也。廢三立一者，廢昔三教、立今一乘教，故云「於諸菩薩前，正直捨方便，但說無上道」也。破三明一者，破其執三異實之情，以明一乘之道也，故文云「唯有一乘法無三」也。覆三明一者，如來赴三一兩緣，常有三一之教，昔則以三覆一，今則以一覆三。三前明一者，未趣鹿苑之說三前，寂滅道場已明一實之教，謂三前一也。三中明一者，從趣鹿苑說於三乘：佛乘第一，緣覺第二，聲聞第三，謂三中明一也。三後明一者，三乘之後法花教門，以會彼三乘同歸一道，謂三後明一也。絕三明一者，如無言世界，外則無言無示，內則無慮無識，故不論一三而已，即以此為佛事，故則復是一，故云絕一也。無三辨一者，如香積菩薩云「彼土無有二乘名字」，謂無三辨一也，「但有清淨大菩薩眾」，謂有一也。前之五種就義論一也，後五種約時處前文不同教門差別，故開五也。

Revealing the three to display the one means: revealing that the former triyāna is upāya, and demonstrating that the present ekayāna is tattva; hence it is called 'revealing the three to display the one.' Converging the three to return to the one means: converging those three practices to return to the one buddha vehicle; hence it says, 'What you are practicing is the bodhisattva path.' Discarding the three to establish the one means: discarding the former three teachings and establishing the present ekayāna teaching; hence it says, 'Before the bodhisattvas, directly setting aside upāya, I teach only the unsurpassed path.' Refuting the three to clarify the one means: refuting their attachment to the three as different from the real, in order to clarify the path of the ekayāna; hence the text says, 'There is only the one vehicle dharma, and not three.' Concealing the three to clarify the one means: as the Tathāgata responds to the conditions of the three and the one, there are constantly the teachings of the three and the one; formerly he concealed the one with the three, and now he conceals the three with the one. Clarifying the one prior to the three means: prior to going to the Deer Park to teach the three, in the tranquil bodhimaṇḍa he had already clarified the teaching of the one real; this is called the one prior to the three. Clarifying the one amid the three means: from going to the Deer Park to teach the triyāna—the buddha vehicle being the first, the pratyekabuddha the second, and the śrāvaka the third; this is called clarifying the one amid the three. Clarifying the one after the three means: after the triyāna, through the teaching gate of the Lotus Sūtra, converging those three vehicles together into the single path; this is called clarifying the one after the three. Terminating the three to clarify the one means: like the wordless world, where outwardly there are no words and no demonstrations, and inwardly there are no thoughts and no cognitions; therefore one does not speak of the one and the three at all, and taking precisely this as buddha-work, this is once again the one; hence it is called terminating the one. Delineating the one where there are no three means: as Bodhisattva Gandhahastin says, 'In that land, the names of the two vehicles do not exist'—this is called delineating the one where there are no three; 'there is only the pure assembly of great bodhisattvas'—this is called having the one. The first five discuss the one in terms of meaning; the latter five open into five in terms of differences in time, place, and the teaching gates of earlier texts.