四明尊者教行錄 4.87

4.87

答：經論同異固多，要須以義定之則可。且《勝鬘》一經部居第三方等時教，二乘在座，正當彈呵轉小入大之時。台教有曰：若到方等必到法華者，蓋受彈之後次第證入也。而彼經謂二乘入一乘者，一者此經方等部中，預敘法華當來所證耳。故彼經上文云：必當得阿耨菩提。何以故？聲聞緣覺皆入大乘。請觀當得之言，自見指歸矣。二則若就方等自論，則二乘受呵，轉藏成通。通是摩訶衍門，亦得謂之二乘皆入大乘也。二釋之中，初義為正。

Answer: Points of identity and difference in the sūtras and treatises are indeed manifold, but they must be determined through meaning. The single scripture *Śrīmālādevī* belongs to the third period, the teaching of the Vaipulya period, when the two vehicles were present in the assembly, just at the time of rebuke to turn the small into the great. The Tiantai teaching says: "Those who reach Vaipulya must reach the Lotus," because after receiving rebuke, they gradually realize and enter. When that sūtra states that the two vehicles enter the one vehicle, first, within the Vaipulya division, this sūtra anticipatorily recounts what will be realized in the future in the Lotus. Hence the preceding text of that sūtra states: "They will certainly attain anuttarā bodhi. Why is this? Śrāvakas and pratyekabuddhas all enter the Great Vehicle." Please observe the words "will certainly attain," and you will naturally see what it points toward. Second, if discussed from the perspective of Vaipulya itself, the two vehicles receive rebuke, transforming the Tripiṭaka into the Shared [teaching]. The Shared is the gateway to Mahāyāna, so it can also be said that the two vehicles both enter the Great Vehicle. Between these two explanations, the first meaning is the primary one.