妙法蓮華經玄贊 4.42

4.42

贊曰：此第六遮，尚無第二獨覺乘，何況第三聲聞乘也。由此經云羊車、鹿車為求牛車出於火宅，故唯破二，不說更別破牛車故，此無二乘涅槃，體究竟故。論云「無二乘者，無二乘涅槃，唯佛如來證大涅槃，究竟滿足一切智慧名大涅槃，三事體義皆具足故。二乘不然，唯假擇滅，無大智法身，非諸聲聞緣覺等有大涅槃法，唯一佛乘故。」「一佛乘」者，依四種義如前已說，論以與授記中六義配，如前所說。何等法乃至何體法等五義，何等法者，謂前第一未聞令聞，謂說未曾有法令聞故。云何法者，謂第二說，初以方便種種言詞、譬喻說故。何似法者，謂前第三依何等義，唯為一大事故。何相法者，謂第四令住一乘，隨眾生根器有於佛性故，令住諸佛法故。何體法者，謂第六遮，遮無二體唯一乘體，即是諸佛如來平等法身也。三乘因果、觀行不同可有差別，非此所遮；今所遮者，遮無二種法身之體，三乘真如法身同故，非謂遮無二乘體故，一切皆無。以此義理推論可解，不爾論文稍隱難解。唯無第五諸佛法式，故以餘五次第配之便可解矣。

The Eulogy says: This is the sixth, negation: there is not even a second vehicle of the solitary buddhas, how much less could there be a third vehicle of the śrāvakas! Hence this sūtra says that goat carts and deer carts [were promised] to lead them out of the burning house in pursuit of ox carts; thus it solely refutes the two, and does not state any separate refutation of the ox cart. This is because there is no nirvāṇa of the two vehicles, since the essence [of nirvāṇa] is ultimate. The Treatise states: '"There are no two vehicles" means that there is no nirvāṇa of the two vehicles. Only the Buddha, the Tathāgata, realizes Great Nirvāṇa. The ultimate fulfillment of all wisdom is named Great Nirvāṇa, because the essential meanings of the three matters are all complete. The two vehicles are not so: they have only provisional analytical cessation (pratisaṃkhyā-nirodha), without the dharmakāya of great wisdom; it is not the case that śrāvakas, pratyekabuddhas, and the like possess the dharma of Great Nirvāṇa, because there is only the one buddha-vehicle.' As for 'one buddha-vehicle', it relies on four kinds of meanings as explained previously. The Treatise correlates it with the six meanings in the conferring of prophecy, as explained before: the five meanings of what dharma, up to what essential dharma, etc. 'What dharma' refers to the first above, 'causing those who have not heard to hear', namely, teaching the unprecedented Dharma so that they may hear it. 'How the dharma is' refers to the second teaching, initially taught by expedient means with various expressions and parables. 'What the dharma resembles' refers to the third above, 'relying on what meaning', namely, solely for the sake of the one great matter. 'What characteristics the dharma has' refers to the fourth, causing them to abide in the Single Vehicle, because in accordance with the capacities of sentient beings there is the buddha-nature, and thus causing them to abide in all the dharmas of the buddhas. 'What essential dharma it is' refers to the sixth, negation: negating the two essences, there is only the essence of the Single Vehicle, which is the equal dharmakāya of all the buddhas, the tathāgatas. There may indeed be distinctions among the three vehicles' causes and fruits, their contemplation and practices, and these are not what is negated here; what is negated now is the negation of two kinds of dharmakāya essences, because the dharmakāya of tathatā is identical across the three vehicles. It does not mean that by negating the essences of the two vehicles, everything is non-existent. Through this principle, when inferred from the Treatise, it can be understood; otherwise, the text of the Treatise is somewhat obscure and difficult to comprehend. Only the fifth, the ritual methods of all buddhas, is absent, so correlating the remaining five in sequence makes it easily understood.