勝鬘寶窟 3.4

3.4

「是故三乘即是一乘」者，第三結。是二乘入一乘，故三乘即是一乘也。問：何故或言二乘入一乘、或言三乘入一乘？答：若言二乘入一乘者，唯會別二乘以歸一，故但說二乘入一也。若言三乘入一乘者，有多意。一者非直會別二歸一，亦會權大以入實，故具說三以入一也。二者然但會二而言三者，但二是三中之數，故通以舉，言三而實二也。此如《法華疏》說。又如四卷《楞伽》說「三乘亦非乘，一乘亦非乘，最上摩訶衍，是名為大乘。」彼說會二歸一，及會權大以入實，故說三乘亦非乘。并復會實因以入果，故言一乘亦非乘。言非乘者，非究竟果乘也。摩訶衍名大乘，名究竟果大乘也。又一就理釋之，三乘一衍並非真乘，非三非一中道之法始是大乘。此如《法華．方便品》同異門中說。

"Therefore the three vehicles are the one vehicle" is the third [section], the conclusion. Because it is the two vehicles entering the ekayāna, the three vehicles are just the one vehicle. Question: Why is it sometimes said that the two vehicles enter the ekayāna, and sometimes said that the three vehicles enter the ekayāna? Answer: If one says that the two vehicles enter the ekayāna, it is only to integrate the distinct two vehicles and bring them back to the one, and thus one only speaks of the two vehicles entering the one. If one says that the three vehicles enter the ekayāna, there are several meanings: First, it does not merely integrate the distinct two to return to the one, but also integrates the provisional Great to enter the real; thus it speaks fully of the three entering the one. Second, however, when only integrating the two yet speaking of three, it is simply that the two are among the count of the three; thus they are mentioned together generally, speaking of three while in reality there are two. This is as explained in the Commentary on the Lotus Sūtra. Furthermore, as the four-fascicle Laṅkāvatāra states: "The three vehicles are also not the vehicle; the one vehicle is also not the vehicle. The supreme Mahāyāna—this is named the Great Vehicle." That [sūtra] speaks of integrating the two to return to the one, and integrating the provisional Great to enter the real, and therefore states that "the three vehicles are also not the vehicle." And it further integrates the real cause to enter fruition, and therefore states that "the one vehicle is also not the vehicle." To say "not the vehicle" means that it is not the ultimate fruition vehicle. Mahāyāna is named the Great Vehicle, meaning the ultimate fruition Great Vehicle. Furthermore, to explain it in terms of principle: the three vehicles and the one vehicle are both not the true vehicle; only the Dharma of the Middle Way that is neither three nor one is truly the Great Vehicle. This is as explained in the section on sameness and difference in the "Upāya Chapter" of the Lotus Sūtra.