佛祖統紀 3.149

3.149

諸味圓教更不須開。本自圓融不待開也（在昔圓頓不開自妙華嚴之中普賢普眼三無差別大集染淨一切融通。淨名不思議毛孔含納。思益網明無非法界。般若諸法混同無二。此等圓妙。與今法華佛之知見。無二無別。豈可更開令成妙邪）但是部內兼但對帶。故不及法華淳一無雜。獨得妙名良有以也（華嚴兼於行布差別。鹿苑但一生滅之麁方等大乘對三藏半。般若所帶通別方便。此等四味。不及法華純一佛乘。唯今稱妙。其義如此）故文云。十方佛土中。唯有一乘法。無二亦無三（唯有圓妙一乘。無通教半滿相對之二。無三藏中之三乘。無般若所帶之二。無方等所對之三。此義出文句。偈見總諸佛章。此證教一文）正直捨方便但說無上道（三教方便獨談佛慧。於諸世間為無有上。大直道也。此釋迦章中教一文。今取道義故以證行一）但為菩薩不為小乘（昔日方便。謂化小乘。今時開顯。實是菩薩。如彼窮子自謂客作。長者觀之實為己子。開顯小乘作佛。故云不為小乘。菩薩上求下化。因必至果。故云但謂菩薩。此約義引文。以證人一。若據諸佛章偈。則云但教化菩薩）是法住法位。世間相常住（眾生正覺。一如無二。悉不出如。皆以如為位也。出世正覺以如為位。亦以如為相。世間眾生亦復如是。世間相既常住。豈非理一此見文句云云。韶云。相可表幟。位可久居。眾生正覺相位無二。顯迷即理理即常住。佛已契常眾生理是○未來佛章。以證理一）。

The perfect teachings among the various flavors need no opening at all; they are fundamentally and naturally consummate, not waiting to be opened. (In former [teachings], the perfect and sudden was wondrous without being opened: within the Avataṃsaka, Samantabhadra, Samantacakṣu, and the three [minds, Buddhas, and sentient beings] are without distinction; the Mahāsaṃnipāta reconciles defilement and purity entirely; the Inconceivable of the Vimalakīrtinirdeśa accommodates [all] in a pore; the Viśeṣacintibrahmaparipṛcchā and Jālinīprabha show nothing that is not the Dharma realm; the Prajñā blends all phenomena as identical and non-dual. Such consummate wonders are without difference or distinction from the Buddha's knowledge and vision in the present Lotus. How could one further open them to make them wondrous?) It is only that within those divisions [the perfect] combined with, was solely [crude], confronted, or carried along [other teachings]; thus they fall short of the Lotus's pure unity without admixture, and it alone obtaining the name "wondrous" is truly with good reason. (The Avataṃsaka combined [the perfect] with graded differences; the Deer Park had solely the crudeness of arising and ceasing; the Vaipulya Mahāyāna confronted the half [word] of the Tripiṭaka; the Prajñā carried along the expedients of the common and distinct [teachings]. These four flavors fall short of the Lotus's pure and uniform Buddha vehicle, and only the present [sūtra] is called wondrous; its meaning is thus.) Thus the text says: "In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle; there are not two, nor are there three." (There is only the wondrously consummate One Vehicle; there are not the two of the common teaching's confrontation between half and full; there are not the three vehicles of the Tripiṭaka; there are not the two carried along in the Prajñā; there are not the three confronted in the Vaipulya. This meaning is drawn from the Wenju, and the verse is found in the section on all Buddhas in general; this text proves the unity of teaching.) "Honestly setting aside expedient means, I preach only the unsurpassed Path." (Setting aside the expedients of the three teachings and uniquely discussing the Buddha's wisdom, which is unsurpassed in all worlds; this is the Great Straight Path. This is a text on the unity of teaching in the Śākyamuni section; here, taking the meaning of "Path", it is used to prove the unity of practice.) "It is only for the sake of bodhisattvas, not for the small vehicle." (Formerly, under expedient means, it was called converting the small vehicle; at the present time of opening and revealing, they are actually bodhisattvas. Like the impoverished son who considered himself a hired laborer, while the elder, looking upon him, saw that he was truly his own son. Opening and revealing the small vehicle to attain Buddhahood, it is therefore said, "not for the small vehicle." Bodhisattvas seek above and transform below; their cause must reach the fruit; therefore it is said, "only for the sake of bodhisattvas." This cites the text according to its meaning to prove the unity of persons. If following the verse in the chapter on all Buddhas, it says: "only teaching and transforming bodhisattvas.") "These phenomena abide in their phenomenal positions; the characteristics of the world are eternally abiding." (Sentient beings and sambodhi are identical in Suchness and not two; none depart from Suchness, all taking Suchness as their position. Transcendent sambodhi takes Suchness as its position and also takes Suchness as its characteristic; worldly sentient beings are also like this. Since worldly characteristics are eternally abiding, how is this not the unity of principle? This is seen in the Wenju, and so forth. Shaoyun says: "Characteristics can serve as emblems; positions can be dwelt in long. Sentient beings and sambodhi are non-dual in characteristic and position; this reveals that delusion is itself principle, and principle is eternally abiding. The Buddha has already accorded with eternity; the sentient beings' principle is thus." In the chapter on future Buddhas, this is used to prove the unity of principle.)