大方廣佛華嚴經隨疏演義鈔 6.56

6.56

疏「若廢權立實義說為四」下，第二明會於昔三歸今之一。於中二：先會昔成今、二彰今異昔。前中，有法、喻、合。法云「義說為四」者，以但廢昔三教。言三是權，一實便顯。三外無別一實之法，云義說為四，但三為別，一為總耳。「如攬三點」下喻。斯借《涅槃》第二三點成伊，彼喻三德以成涅槃，闕一不可故。彼經云「摩訶般若亦非涅槃，解脫之法亦非涅槃，如來法身亦非涅槃，三法若異亦非涅槃。如世伊字。」此喻至〈出現品〉當廣分別。今借其喻，不取其法。謂以三點喻於三乘，以成一伊喻為一乘。別說三乘三皆是權，合三為一故得稱實，非三點外更有一點。合云：昔三既別，實不兼權。此合上點別非伊。縱昔日有實，實亦不兼於權。今一全兼者，合上伊具三點。「成四無爽」者，結成正義。三別有三，總合為一，故成四也。豈差通途三虛既廢故成一實？故經云「唯此一事實，餘二則非真。十方佛土中，唯有一乘法，無二亦無三，除佛方便說。」又云「吾從成佛已來，種種因緣種種譬喻廣演言教，無數方便引導眾生令離諸著。」明昔皆方便也。

Regarding the Commentary's words, "If one abrogates the provisional to establish the real, in doctrine it is spoken of as four," this is the second part, which explains integrating the former three to return to the present one. Within this there are two parts: first, integrating the former to form the present; second, revealing how the present differs from the former. In the former part, there are the doctrinal principle, the analogy, and the application. In the doctrinal principle, "in doctrine it is spoken of as four" means that it is only through abrogating the former three teachings, stating that the three are provisional, that the one real is then revealed. Outside the three there is no separate real dharma; hence it is said to be spoken of as four in doctrine, merely with three as specific and one as general. The analogy follows: "Just as bringing together the three dots..." This borrows the three dots forming the letter *i* from the second [fascicle] of the Nirvāṇa [Sūtra], where they serve as an analogy for the three virtues forming nirvāṇa, none of which can be lacking. That sūtra says: "Mahāprajñā is not nirvāṇa, the dharma of liberation is also not nirvāṇa, the Tathāgata's dharmakāya is also not nirvāṇa; if the three dharmas were different, that too would not be nirvāṇa—just like the worldly letter *i*." This analogy will be explained in detail when reaching the "Appearance" chapter. Here the analogy is borrowed without taking its doctrinal referents. That is, the three dots are used as an analogy for the three vehicles, and forming the single letter *i* is an analogy for the one vehicle. Spoken of separately, the three vehicles are all provisional; combining the three into one, it can therefore be called real—it is not that outside the three dots there is another separate dot. In the application: since the former three were separate, the real did not encompass the provisional. This applies the above point that separate dots are not the letter *i*. Even if there was the real in the past, that real did not encompass the provisional. The present one completely encompasses them, which applies the letter *i* possessing all three dots. "Becoming four without error" concludes and establishes the correct doctrine. The three separately make three, and combining them into a totality makes one; therefore they make four. How could it deviate from the common view that, the three unreal being abrogated, the one real is thereby formed? Therefore the sūtra says: "Only this one matter is real; the other two are not true. In the Buddha-lands of the ten directions, there is only the Dharma of the one vehicle, neither two nor three, except for the Buddha's provisional teachings." It also says: "Since I attained buddhahood, through various causes and conditions and various analogies I have broadly expounded teachings, with countless upāya guiding sentient beings to cause them to leave behind all attachments." This makes clear that the past teachings were all upāya.