[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華宗要](https://indike.org/pramana/in.bauddha.taisho.1725) › 1.14 # 法華宗要 1.14 法華宗要 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1725.1.14) 答：於一佛乘分別說三，故隨其本歸因歸果，是義云何？聲聞緣覺、若因若果，皆於一因分別為二。如經說言：「聲聞、緣覺若智若斷，皆是菩薩無生法忍。」當知此二皆歸一因，歸一因故終致一果。彼教中說「佛乘因果分別，佛地化身少分」。如經說言：「我實成佛已來，百千萬億那由他劫」故。當知彼說佛乘因果，同歸於此一乘果內。若有菩薩依彼教故，望樹下佛發心修行，如是願行歸於一因，同彼二乘未至果故。通而言之，應作四句：一以方便因歸真實因，謂菩薩因及二乘因；二以方便果歸真實果，謂於樹下成無上覺；三以方便因歸真實果，謂樹下佛前菩薩行；四以方便果歸真實因，謂二乘人之無學果。總攝如是四句，以說會三歸一。 > Answer: Within the one Buddha-vehicle it discriminately preaches three, and so according to their basis they return to cause or return to fruit. What does this mean? The causes and fruits of śrāvakas and pratyekabuddhas are both discriminately made into two from the one cause. As a sūtra says: 'The knowledge and the severing of śrāvakas and pratyekabuddhas are both the bodhisattva's anutpattika-dharma-kṣānti.' One should know that these two both return to the one cause, and because they return to the one cause, they ultimately reach the one fruit. In that teaching, it is said that 'the cause and fruit of the Buddha-vehicle are discriminately \[preached as\] a minor portion of the transformation body of the Buddha-ground.' As the sūtra says: 'Since I truly attained Buddhahood, hundreds of thousands of myriads of koṭis of nayutas of kalpas \[have passed\].' Therefore one should know that the cause and fruit of the Buddha-vehicle preached there return together within this fruit of the Ekayāna. If there are bodhisattvas who, relying on that teaching, generate the mind and cultivate practice toward the Buddha beneath the tree, such vows and practices return to the one cause, because like those of the two vehicles they have not yet reached the fruit. Broadly speaking, one should make four propositions: First, returning the provisional cause to the real cause, namely the causes of bodhisattvas and the causes of the two vehicles. Second, returning the provisional fruit to the real fruit, namely attaining anuttarā samyaksambodhi beneath the tree. Third, returning the provisional cause to the real fruit, namely the bodhisattva practices prior to the Buddha beneath the tree. Fourth, returning the provisional fruit to the real cause, namely the fruits of the non-learners of the two vehicles. Fully subsuming such four propositions, it speaks of converging the three into the one. > — English (machine translation) (machine translation) - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.1725.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.1725.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1725.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1725~en-mt.1.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1725.1.14](https://indike.org/pramana/in.bauddha.taisho.1725.1.14) · Pramāṇa