妙法蓮華經玄贊 4.10

4.10

六引攝殊勝體，以詮旨二名為一乘，教隨物設趣妙難知，理假智冥體深頗測，故〈方便品〉初以所詮智慧、能詮教門名為一乘，《無量義經》十七名中彼第十四亦名一乘。由此蓮華，論有二義：一體出水，二能開敷。初喻智慧，後喻慧門。若但以真如為一乘，得出水之一義、失開敷之二能。然今蓮華既具四義，何獨法唯二種？

Sixth is the essence of attraction and superior absorption: The two of the expressing [teaching] and the expressed [purport] are named the Single Vehicle. The teaching is set forth in accordance with sentient beings, its profound trajectory difficult to know; the principle relies on wisdom to merge with it, its deep essence hard to fathom. Therefore the beginning of the "Expedient Means Chapter" names the wisdom that is expressed and the gateway of teaching that expresses it the Single Vehicle. Among the seventeen names in the Anantanirdeśa-sūtra, the fourteenth is also named the Single Vehicle. Accordingly, for this lotus, the treatise gives two meanings: first, its substance emerges from water; second, it can blossom. The first is an analogy for wisdom; the second is an analogy for the gateway to wisdom. If one were to take only tathatā as the Single Vehicle, one would obtain the single meaning of emerging from water, but lose the two functions of blossoming. Yet since the lotus now possesses four meanings, why should the doctrine alone have only two kinds?