法華宗要 1.18

1.18

答：欲知此義，有廣有略。略而言之，破四種三：一執三教定非方便、二執三人定是別趣、三執三因別感、四執三果別極。破此四種所執之相，遣其四種能執之見，是故建立一乘真實，謂立一教故則破三教、立一人故則破三人、立一因故則破三因、立一果故則破三果、立一理性通破四三。以四一皆同一乘理故，略說如是。廣而論之，為破十種凡聖執故，說七種譬及三平等，此義至彼第六門釋。第三明詮用竟也。

Answer: If one wishes to know this meaning, there is the extensive and the brief. To speak of it briefly, it refutes four kinds of 'three': first, clinging to the idea that the three teachings are definitely not provisional; second, clinging to the idea that the three persons definitely have distinct destinies; third, clinging to the idea that the three causes induce distinct [results]; fourth, clinging to the idea that the three fruits are distinctly ultimate. It refutes these four kinds of apprehended characteristics and dispels their four kinds of grasping views. Therefore, it establishes the real of the Ekayāna: that is, by establishing one teaching, it refutes the three teachings; by establishing one person, it refutes the three persons; by establishing one cause, it refutes the three causes; by establishing one fruit, it refutes the three fruits; and by establishing one principle-nature, it completely refutes all four sets of three. Because the four 'ones' are all identical with the principle of the Ekayāna, it is explained briefly like this. To discuss it extensively: in order to refute the ten kinds of clingings held by ordinary beings and noble ones, it preaches the seven parables and the three equalities. This meaning will be explained in the sixth section below. The third section, clarifying the function of the expressing [words], is concluded.