妙法蓮華經玄贊 4.18

4.18

總依諸文會一有四：一者會教，《無垢稱》云「佛以一音演說法，眾生各各隨所解」，此經下云「一雨普潤三草二木生長不同」，此會教同而機有異，三乘取教有偏、普故。二者會理，《寶性論》云「如㝹、馬、象三獸度河，河性無差得有淺深」，又下經云「譬於高原穿鑿須水，若見乾土知水尚遠，若見濕土知水不遠，若見於泥知水極近，水性無差得之有異」，此會理同而證有異，三乘證理有圓、缺故。三者會行，鶖子自言為是究竟法為是所行道，佛自亦言我設是方便令得入佛慧，《勝鬘》亦言「此六處為大乘故說」，故知行同而修有異，三乘修行有分、全故。四者會果，此經下言「息處故說二，中路設化城，為引至寶所方為究竟處，為求牛車出於火宅，權設羊、鹿後皆與牛」，《勝鬘》亦言「聲聞、緣覺四智不究竟，名向涅槃界」，即會二乘菩提涅槃若理若智皆歸一乘，故知果同而證有異，三乘取果有初後故。雖依諸教總會此四，然《法華》中顯會教理、密會行果。會教理者，即前所標諸佛智慧及智慧門，一雨普潤，會教也；牛車寶所，會理也。此以所詮名之為理、非要真如，欲顯所得甚深難解，有所言說意趣難知，道場所得法，無能發問者，我意難可測，亦無能問者，亦顯法華開方便門顯真實相，即是法華開敷秀出。密亦通會行、果二同，我設是方便，令得入佛慧，乘此寶乘，直至道場，即會行故，中設化城為至寶所即會果。故《勝鬘經》中顯會行、果，「六處正為大乘故說」，正會行故；「二乘四智非為究竟名向涅槃界」，即會果故。《勝鬘》正說一乘因果故，顯會行果、密會教理。法華正顯昔權今實，故顯會教理，令其修證，密會行果。由此一乘據實通會教理行果，總解諸文於理名矣，故云會別名之為一。此經正取一乘因果為真乘體，教為方便，故不相違。今此小義雖未動於智海，如愚所知頗亦絕於今古，博識深智當自詳之。三義之中初二解通定性、不定性，後一多唯依不定性；大乘無上雖即一乘，非經所須，故略不說。

Generally relying on various texts, integrating into one has four aspects: First is integrating the teaching. The *Vimalakīrtinirdeśa* says: "The Buddha expounds the Dharma with a single sound, / and sentient beings each understand it according to their capacity." Later in this sūtra it says: "A single rain moistens universally, yet the three grasses and two trees grow and develop differently." This integrates the teaching as identical while the capacities are distinct, because the three vehicles grasp the teaching either partially or universally. Second is integrating the principle. The *Ratnagotravibhāga* says: "Just as three animals—a hare, a horse, and an elephant—cross a river, the nature of the river is without distinction yet their penetration has shallow and deep." Moreover, later in the sūtra it says: "It is like digging for water on a high plateau; if one sees dry earth, one knows that water is still far off; if one sees moist earth, one knows that water is not far; if one sees mud, one knows that water is extremely near; the nature of water is without distinction, yet reaching it has differences." This integrates the principle as identical while the realizations are distinct, because the three vehicles realize the principle either completely or deficiently. Third is integrating practice. Śāriputra himself says: whether this is the ultimate Dharma or whether this is the path to be practiced; the Buddha himself also says: "I set up this expedient means to cause them to enter the buddha-wisdom"; the *Śrīmālādevī-sūtra* also says: "These six bases are expounded for the sake of the Great Vehicle." Therefore we know that practice is identical while cultivation is distinct, because the three vehicles' cultivation of practice is either partial or complete. Fourth is integrating the fruit. Later in this sūtra it says: "For the sake of a resting place, two are spoken of; midway a conjured city is established; to guide them to the treasure place, only then is it the ultimate place; to seek an ox cart they leave the burning house; provisionally establishing goat and deer carts, later all are given an ox cart." The *Śrīmālādevī-sūtra* also says: "The four cognitions of śrāvakas and pratyekabuddhas are not ultimate; they are called 'heading toward the realm of nirvāṇa.'" This integrates the bodhi and nirvāṇa of the two vehicles, whether principle or cognition, as all returning to the Single Vehicle. Therefore we know that the fruit is identical while the realizations are distinct, because the three vehicles' obtaining of the fruit has earlier and later. Although generally integrating these four relying on various teachings, nevertheless in the *Lotus Sūtra* the teaching and principle are explicitly integrated, while practice and fruit are secretly integrated. As for integrating teaching and principle: these are the previously indicated wisdom of all buddhas and the gateway to wisdom; a single rain universally moistening integrates the teaching; the ox cart and the treasure place integrate the principle. Here what is expressed is named "principle," not necessarily tathatā; it intends to manifest that what is attained is extremely profound and difficult to understand, and that the purport of what is spoken is difficult to fathom: "Of the Dharma attained at the site of awakening, / there is none who can raise questions; / my intention is difficult to measure, / and there is also none who can ask." It also manifests that the *Lotus Sūtra* opens the gate of expedient means and reveals the mark of the real, which is precisely the *Lotus Sūtra*'s blooming and excelling. Secretly it also comprehensively integrates practice and fruit as both identical: "I set up this expedient means to cause them to enter the buddha-wisdom," and riding this treasure vehicle straight to the site of awakening, is precisely integrating practice; establishing a conjured city midway in order to reach the treasure place is precisely integrating the fruit. Therefore in the *Śrīmālādevī-sūtra* practice and fruit are explicitly integrated: "The six bases are expounded precisely for the sake of the Great Vehicle" explicitly integrates practice; "The four cognitions of the two vehicles are not ultimate, but called 'heading toward the realm of nirvāṇa'" explicitly integrates the fruit. Because the *Śrīmālādevī-sūtra* directly expounds the cause and fruit of the Single Vehicle, it explicitly integrates practice and fruit, while secretly integrating teaching and principle. The *Lotus Sūtra* directly reveals the provisional of the past and the real of the present, hence it explicitly integrates teaching and principle to cause them to cultivate and realize, while secretly integrating practice and fruit. Because of this, the Single Vehicle, in terms of reality, comprehensively integrates teaching, principle, practice, and fruit; resolving the various texts in general is conceptually clear, hence it is said that integrating distinctions is called "one." This sūtra directly takes the cause and fruit of the Single Vehicle as the substance of the true vehicle, and the teachings as expedient means, so there is no contradiction. Although these modest meanings have not stirred the ocean of wisdom, according to what this foolish one understands, they are quite unmatched across past and present; those of broad knowledge and profound wisdom should examine them for themselves. Among the three meanings, the first two explanations apply to both those of determinate nature and indeterminate nature, while the latter one mostly relies solely on those of indeterminate nature; although the unsurpassable Great Vehicle is precisely the Single Vehicle, it is not required by the sūtra, hence it is omitted and not spoken.