法華宗要 1.8

1.8

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.'