華嚴一乘法界圖 1.40

1.40

三約修行方便者，此中有二：一明修行方便、二辨得利益。初門行者，謂見聞一乘普法已去、未滿證普法已還，是此約別教一乘說也。若約方便一乘說，五乘總是入一乘攝。何以故？以一乘所流、一乘所目、一乘方便故。若約此義，總攝五乘。一乘修行者亦得所流所目者，約緣起道理語。方便者，約智語。何以故？進趣不住名曰方便，不迴心者不名方便故。亦可約聖者意說。何以故？以善方便引接眾生故。如五乘說人法因果，解理事教義等。一切諸法，准例如是。

Third, regarding the upāya of practice, herein are two parts: first, explaining the upāya of practice; second, distinguishing the attainment of benefit. In the first gate, the practitioner refers to those who have already seen and heard the universal Dharma of the One Vehicle, but have not yet fully realized the universal Dharma; this is spoken of according to the Distinct Teaching of the One Vehicle. If spoken of according to the upāya One Vehicle, the five vehicles are all subsumed into entering the One Vehicle. Why is this? Because they flow from the One Vehicle, are designated by the One Vehicle, and are the upāya of the One Vehicle. If based on this meaning, it universally subsumes the five vehicles. That the practitioner of the One Vehicle also attains that which flows and that which is designated is spoken of according to the principle of conditioned arising. 'Upāya' is spoken of according to wisdom. Why is this? Progressing without resting is called upāya; those who do not turn their minds are not called upāya. It can also be spoken of according to the intention of the noble ones. Why is this? Because with good upāya they guide and receive sentient beings. Just as the five vehicles speak of persons, dharmas, cause, and effect, understanding principle and phenomenon, teaching and meaning, and so forth. All dharmas are understood by analogy with this.