法界圖記叢髓錄 2.33

2.33

大記云：五乘總是入一乘攝，以一乘所流、一乘所目、一乘方便故者，言所流者，猶如百川無不從彼大海而流，三乘五乘等一切諸法無不從本一乘而流成也。所目者，約三乘則為眼目之義也，約一乘則為名目之義也。言三乘中為眼目者，其所熏習一切諸法，全是一乘普法故，以此即為入花嚴普法之眼目也。一乘中為名目者，若約無生佛法，則不可名目；然為機緣，以諸名字題目而示也。方便者，猶如欲登高堂，勇疾之人一躍便登。如其末者，教令退行三四步許，從却步時已得升堂之力。如是上根之人，一聞普法直入一乘。中下之根未能直入一乘普法，佛以大悲施設三乘，為入一乘之方便也。所流所目約緣起道理語者，非謂大緣起道理也，一乘之法於機緣中起故也。方便者約智語者，約下教機，知自三乘是假施設，迴入一乘之智云也。亦可約聖者意者，能化大聖，以善方便，於一乘中分說三乘，引中下根入本一乘之意也，是故云約聖者意說。何以故？以善巧方便接引眾生故。

The Great Record states: '"The five vehicles are all subsumed into entry into the One Vehicle, because they are what flows from the One Vehicle, what is designated by the One Vehicle, and upāyas of the One Vehicle": As for "what flows," just as the hundred rivers without exception flow from that great ocean, all dharmas of the three vehicles, the five vehicles, and so on, without exception flow forth and are formed from the fundamental One Vehicle. As for "what is designated," in terms of the three vehicles it has the meaning of an eye; in terms of the One Vehicle it has the meaning of a name and designation. To say that in the three vehicles it is an eye means that all the dharmas perfumed and practiced by them are entirely the universal Dharma of the One Vehicle; therefore, this is the eye for entering the universal Dharma of the Avataṃsaka. To say that in the One Vehicle it is a name and designation means that in terms of the unproduced Buddhadharma, it cannot be named or designated, yet for the sake of capacities and conditions, it is indicated by means of various names and titles. As for "upāya," it is just like one who wishes to ascend to a high hall: a swift and agile person ascends in a single leap. If one is inferior, one is taught to step back some three or four paces; from the very moment of stepping back, one has already gained the strength to ascend the hall. Thus, a person of superior capacity, upon hearing the universal Dharma once, directly enters the One Vehicle. Those of middling and lower capacities cannot directly enter the universal Dharma of the One Vehicle; the Buddha out of great compassion establishes the three vehicles as upāyas for entering the One Vehicle. Speaking of "what flows" and "what is designated" in terms of the principle of pratītyasamutpāda does not mean the principle of great pratītyasamutpāda, but rather that the Dharma of the One Vehicle arises within the capacities and conditions. Speaking of "upāya" in terms of wisdom refers, in terms of the capacity of the lower teachings, to the wisdom that knows one's own three vehicles to be provisional establishments and turns back to enter the One Vehicle. Alternatively, it can also be spoken in terms of the intention of the Sage: the Great Sage who transforms, through skillful means, divides and expounds the three vehicles within the One Vehicle, with the intention of guiding middling and lower capacities to enter the fundamental One Vehicle; therefore it is said to be spoken in terms of the Sage's intention. Why is this? Because beings are guided and received by means of skillful upāya.'