法華遊意 1.359

1.359

此經始終具有二義：一者、猶是三中一。所以然者，以歎五乘攝乘義盡。人天乘則攝世間乘，三乘攝出世間乘，若爾則一乘猶是三乘中之佛乘也。故文云「十方佛土中，唯有一乘法，無二亦無三」，此以一二三為數，則以一乘為一，緣覺為二，聲聞為三，則知一乘猶是三中一也。又文云「但以一佛乘，為眾生說法，更無有餘乘，若二若三」，此明以佛乘為一，聲聞緣覺二乘為餘乘。故下文言「更遣餘人」，則知餘人屬二乘也。既言「無有餘乘」，則無緣覺之第二、聲聞之第三，故知佛乘猶是三中之一。此文其例甚多，不須疑也。二者、一乘非是三中之一。如〈信解品〉說，「長者以方便力密遣二人」，則以二乘為方便，「脫珍御服著弊垢衣，方便附近子，語令懃作」，則佛乘亦是方便，則知三乘並是方便。今明一乘是真實，故知一乘非是三乘中之佛乘也。

This sūtra from beginning to end possesses two meanings: First, it is still the one among the three. Why is this? Because in praising the five vehicles, the meaning of subsuming the vehicles is exhausted: the human and heavenly vehicles subsume worldly vehicles, and the three vehicles subsume supramundane vehicles; if so, then the ekayāna is still the Buddha-vehicle among the three vehicles. Thus the text says: 'In the Buddha-lands of the ten directions, there is only the Dharma of the ekayāna; there is neither a second nor a third.' Taking one, two, and three as numbers, it takes the ekayāna as the first, the pratyekabuddha as the second, and the śrāvaka as the third; hence one knows that the ekayāna is still the one among the three. Furthermore, the text says: 'Solely by means of the single Buddha-vehicle do I preach the Dharma for sentient beings; there are no other vehicles, whether a second or a third.' This explains that taking the Buddha-vehicle as the one, the two vehicles of śrāvaka and pratyekabuddha are the other vehicles. Therefore, the lower text says 'again sending other men,' by which one knows that the other men belong to the two vehicles. Since it says 'there are no other vehicles,' then there is no second of the pratyekabuddha, nor third of the śrāvaka; hence one knows that the Buddha-vehicle is still one among the three. Examples of this in the text are very numerous; one should not doubt it. Second, the ekayāna is not the one among the three. As the 'Chapter on Faith and Understanding' states: 'The elder, by the power of upāya, secretly dispatched two men'—thus taking the two vehicles as upāya; and 'he took off his necklaces and fine garments and put on ragged and dirty clothes, and using upāya drew near his son, instructing him to work diligently'—thus the Buddha-vehicle is also upāya. Hence one knows that the three vehicles are all upāya. Now, explaining that the ekayāna is tattva, one knows that the ekayāna is not the Buddha-vehicle among the three vehicles.