法華宗要 1.8

1.8

答：通義皆許，而有別義，以三乘教下都無三理，一乘教下不無一理，故三是權、一乘是實。雖不無一而非有一，是故亦非有所得也。所示真實其相如是。能示□用有其二種：一者則開之示，如前開三是方便時，即知一乘是真實故，如開門時即見內物。二者異開之示，異前開三別說一乘，聞之得悟一乘義故，如以手□方見內物。如下文言：「諸佛唯以一大事因緣故出現於世。」如是等言是示真實相也。第三合明開示用者，一開示中合有四義：一者用前三為一用，前三乘之教即為一乘教故。二者將三致一，將彼三乘之人同致一乘果故。三者會三歸一，會昔所說三乘因果還歸於本一乘理故。四者破三立一，破彼所執三乘別趣以立同歸一乘義故。此經具有如是四種勝用，故言開方便門示真實相。

Answer: In a general sense all are admitted, yet there is a specific distinction. Because beneath the Triyāna teaching there is completely no threefold principle, whereas beneath the Ekayāna teaching there is not an absence of the one principle, therefore the three are provisional and the Ekayāna is real. Although there is not an absence of the one, neither is there the existence of the one; therefore there is also nothing to be attained. Such are the characteristics of the real that is revealed.
The function that can reveal has two kinds: First, the revelation that is identical with opening: as when previously opening the three as provisional, one immediately knows that the Ekayāna is real, just as when opening a door one immediately sees the objects inside. Second, the revelation that is distinct from opening: distinct from the prior opening of the three, it separately preaches the Ekayāna, and hearing it one is able to awaken to the meaning of the Ekayāna, just as [pointing] with a hand allows one to see the objects inside. As a subsequent passage says: 'The Buddhas appear in the world only for the sake of the causes and conditions of the one great matter.' Statements such as these reveal the real dharmatā.
Third, explaining together the functions of opening and revealing: within the single opening and revealing there are four combined meanings: First, using the prior three as the one: because the teaching of the prior Triyāna is precisely the Ekayāna teaching. Second, taking the three to reach the one: because taking the persons of that Triyāna, they are brought together to reach the fruit of the Ekayāna. Third, converging the three into the one: because converging the causes and fruits of the Triyāna preached in the past, they return to the fundamental principle of the Ekayāna. Fourth, refuting the three and establishing the one: because refuting their attachment to the separate destinations of the Triyāna, it establishes the meaning of converging together into the Ekayāna. This sūtra fully possesses such four kinds of superior functions; therefore it is said, 'opening the provisional gate and revealing the real dharmatā.'