注大乘入楞伽經 10.10

10.10

問：此經前後或云三乘一乘，或云五性一性，或云無乘及乘者，乃至種種異說，究其旨趣竟如何耶？答：佛說種種道，其實為一乘，若隨權實各別所據，則似相違反，若會通者皆不相違。謂就機則三、約法則一，新熏有五、本有無二；若入理雙寂，則三一俱亡；若約佛化儀，則能三能一。餘諸異說，類此可知。是故論云「競執有是非，達者無違諍。」

Question: Throughout this sūtra, it sometimes speaks of three vehicles and one vehicle, sometimes of five natures and one nature, and sometimes of no vehicle and vehicle-riders, up to various different explanations. What is its ultimate intention after all? Answer: The Buddha taught various paths, but in reality they are the one vehicle. If one relies separately on the provisional or the real, they appear to contradict each other; but if one harmonizes and penetrates them, none are contradictory. That is to say, with respect to faculties there are three, while regarding the Dharma there is one; newly perfumed there are five, while originally existent there are not two; if one enters the principle where both are calmed, then three and one are both extinguished; if regarded from the Buddha's manner of conversion, he can make them three and can make them one. The other various explanations can be understood by analogy with this. Therefore a treatise says: 'Vying in attachment, there is right and wrong; / those who have penetrated are free from dispute.'