妙法蓮華經玄贊 4.78

4.78

贊曰：此下釋第四疑云，前說三乘今說為一，今說法異；今說法異，云何世尊不成妄語？故佛答言，我已證解，汝全未知，行位未到，但當一心信我所說，汝創發心初可信故，阿羅漢迴心經二萬劫，始至三大阿僧祇劫初信心之位故，但應信勿生疑惑。佛語無妄，理唯一乘，不定種姓究竟成果智，亦唯一乘無二乘。故《般若論》云「佛說四事無虛妄者，菩提、授記、小乘、大乘」，今即大乘及授記，故成不妄語也。此品初首初歎法妙及法師妙，已有定疑分，於定記分有此四疑，初疑於與記上生，於何時中初說方便，後說真實。既第二疑於取記上生，有增上慢從坐起去故。云何知是？若依初解，第三疑於因記上生，佛心本定為二人說，不為愚法，故生此疑，云何堪說？若依後解，亦取記上生，第四疑於一切上生，初說、後說自相違故，云何不成妄語？

The Eulogy says: Below, this explains the fourth doubt, which says: 'Previously the three vehicles were taught, but now they are taught to be one; now the Dharma being taught is different. Since the Dharma now taught is different, how does the Bhagavat not become one of false speech?' Therefore the Buddha replied: 'I have already realized and understood it; you do not know it at all, and your stage of practice has not yet arrived at it. You should only wholeheartedly believe what I say. When you initially gave rise to the mind [for awakening], it could initially be believed; an arhat turns their mind after undergoing twenty thousand kalpas, only then reaching the stage of the initial mind of faith of the three great asaṃkhyeya kalpas. Therefore, you should only believe and not give rise to doubt.' The Buddha's words have no falsehood: in principle there is only the Single Vehicle; the indeterminate lineage ultimately achieves the fruition wisdom, and there is also only the Single Vehicle without the two vehicles. Therefore the *Prajñā-śāstra* says: 'There are four matters spoken of by the Buddha that are not false: bodhi, prophecy, the Hīnayāna, and the Mahāyāna.' Now these are the Mahāyāna and the prophecy; hence they constitute non-false speech. At the very beginning of this chapter, having praised the marvel of the Dharma and the marvel of the Dharma master, there were already parts on definitive doubt. In the part on definitive prophecy, there were these four doubts: the first doubt arose regarding the granting of the prophecy—at what time was the expedient means first taught, and the real [teaching] taught later? Then the second doubt arose regarding the receiving of prophecy, because those of excessive pride arose from their seats and departed. How is this known? If one relies on the first explanation, the third doubt arose regarding the prophecy of causes: the Buddha's intention was originally fixed on teaching for two kinds of persons, not for those who are foolish regarding the Dharma; hence this doubt arose, 'How is he capable of speaking?' If one relies on the latter explanation, it also arose regarding the receiving of prophecy. The fourth doubt arose regarding everything: because the earlier teaching and the later teaching contradict each other, how does it not become false speech?