法華玄贊義決 1.41

1.41

五為說三攝法門總談聖教，有此三門：一攝邪歸正門，二攝異歸同門，三攝因歸果門。攝邪歸正門者，釋迦未出凡有二邪：一在家外道起愛眾生，二出家外道起見眾生，並乖正道，故稱為邪。〈方便品〉以諸欲因緣墜墮三惡道，即起愛之流入邪見稠林諸見外道，如來出世攝彼二邪歸五乘之正，此二之中有無聞非法，以人天成就。三乘性者，三法攝故，攝彼二邪歸乎五正。二攝異歸同者，若懸悟一道者，不須更說為鈍根流，雖捨二邪更五乘異，攝前五異同歸一乘。三攝因歸異者，離攝五歸一但是因行，欲令修因證極果故，說稱如來真應兩身為攝因歸果門。

Fifth, to speak of the three inclusive dharma gates: speaking generally of the holy teachings, there are these three gates: 1. The gate of gathering the erroneous to return to the correct; 2. The gate of gathering differences to return to sameness; 3. The gate of gathering the cause to return to the fruit. As for the gate of gathering the erroneous to return to the correct, before Śākyamuni appeared, there were generally two kinds of erroneous [persons]: first, householder non-Buddhists, being sentient beings who give rise to craving; second, renunciant non-Buddhists, being sentient beings who give rise to views. Both deviate from the correct path and are therefore called erroneous. The "Expedient Means" chapter says that "due to causes and conditions of various desires they fall into the three evil paths"—this refers to the stream of those who give rise to craving; "entering the thicket of erroneous views" refers to non-Buddhists of various views. When the Tathāgata appeared in the world, he gathered those two erroneous [groups] to return to the correctness of the five vehicles. Among these two, there are those who have heard nothing and are without Dharma; he brings them to completion through the human and celestial [vehicles]. For those with the nature of the three vehicles, because the three dharmas gather them, he gathers those two erroneous [groups] to return to the five correct [vehicles]. Second, regarding gathering differences to return to sameness: if one attains remote awakening to the single path, there is no need to teach further; for those of dull faculties, though they renounce the two erroneous [paths], they experience the differences of the five vehicles, so he gathers the previous five differences to return together to the One Vehicle. Third, regarding gathering the cause to return to the fruit: aside from gathering the five to return to the one, this is only the causal practice; wishing to have them cultivate the cause and realize the ultimate fruit, he teaches praising the two bodies of the Tathāgata—the true and the response—as the gate of gathering the cause to return to the fruit.