English
English version: They may dwell for myriad kalpas, or for sixty thousand, forty thousand, or twenty thousand kalpas. Then, upon arousing the Bodhi mind, they immediately enter the Mahayana, fully accomplishing the Buddha path in the Pure Land. As for those of uncertain nature, they can only enter the Mahayana while dwelling in the realm of the Remainder of Conditioned Existence, as clearly stated in the *Yogacarabhumi-sastra* (瑜伽师地论，Treatise on the Stages of Yoga Practice). Therefore, this *Lotus Sutra* (法华经) does not contradict it. The essay in the *Abhidharma-samuccaya* (对法论，Compendium of Abhidharma) that says the One Vehicle teaching is a provisional means is stating the meaning of the provisional teachings of the Three Vehicles, not the ultimate truth. Like those who cling to the Three Vehicles, saying, 'The fifteen defiled □ non-reporters,' is spoken in terms of coarse aspects of reality, not the ultimate and true principle. Therefore, it should be known that the *Abhidharma-samuccaya* may contain passages that describe provisional teachings. For this reason, there is no contradiction. Question: The interpretations of the two masters contradict each other. Which is true, and which is superior? Answer: Both are sutras and treatises. What is untrue? The reason is that to protect the minds of those who are single-mindedly inclined towards quiescence, the interpretation of the first master is true. To protect the minds of those of uncertain nature, the interpretation of the second master is true. Both should be in accordance with the capacity of beings, each attaining harmonious understanding. If we judge their superiority based on principle, the first master's meaning is narrow and short, because he says that the Buddha □ does not pervade everything, and also says that the two □ will eventually be extinguished. The second master's meaning is broad and long, reversing the shortness and narrowness of the former, the meaning of which can be known. This is using a short and narrow meaning to reconcile a broad and long text, which harms the □□ reconciliation. Using a broad and long meaning to accommodate a short and narrow text, the narrowness of the text does not harm the meaning, and it is easy to reconcile. For this reason, the second interpretation is superior. Therefore, it should be known that this *Lotus Sutra* is the ultimate and complete teaching. Now, relying on this meaning to reconcile all the texts, all the contradictions can be well reconciled. The reason is that within the ultimate and complete teachings, there is no lack of expedient and incomplete words, as the *Samdhinirmocana Sutra* (解深密经，Explanation of the Profound Secrets Sutra) says, 'All *Śrāvakas* (声闻，hearers), *Pratyekabuddhas* (缘觉，solitary realizers), and *Bodhisattvas* (菩萨，enlightenment beings) together share one pure path, and together share one ultimate pure suchness.' □ This principle is the essence of that sutra. Therefore, that sutra is truly definitive. However, that sutra says that *Śrāvakas* who are inclined towards quiescence will ultimately not be able to sit at the bodhi tree. Such passages are expedient sayings, made as an expedient and incomplete teaching to protect the minds of those who are determined to be of the Two Vehicles. --------------------------------------------------------------------------------
Chinese
义说。由是道理夫人性等说彼以为不了义说。如是二文不相违也。又此法花经中说言。为□□故。化作宝城。更止息已终引佛果。依是道理以说一乘。是为经究竟了义。此经亦有不了义语□直说言唯有□□无二无三是文为□□定□□说无趣寂二乘之行。而实不无趣寂二乘之行。是故说无是方便语。由是道理对法论说为方便者。亦有道理也。 法花宗要 弘安六年八月十七日相承之 现代汉语译本： 义理的解说。由此道理，对‘夫人性’等的说法，他们认为是‘不了义说’。这样，以上两段文字并不互相矛盾。并且，此《法华经》中说：‘为了引导众人’，化作宝城，让人们暂时休息，最终引导他们证得佛果。依据这个道理来说明‘一乘’（Ekayana，唯一佛乘）。这是《法华经》究竟了义之处。此经中也有不了义的语句，直接说‘唯有菩萨’（Bodhisattva），没有二乘（声闻乘（Śrāvakayāna）和缘觉乘（Pratyekabuddhayāna））和三乘（菩萨乘（Bodhisattvayāna））。这段文字是为了使那些根器未定的人，断除趣向寂灭的二乘之行。但实际上并非没有趣向寂灭的二乘之行。因此说‘无’，是方便之语。由此道理，对法论中说这是‘方便’，也是有道理的。 《法华宗要》 弘安六年八月十七日 相承
English
English version: Explanation of the meaning. According to this principle, the statements about 'the nature of a woman' and others are considered by them as 'provisional teachings' (Neyartha). Thus, the two passages above do not contradict each other. Moreover, in this Lotus Sutra, it says: 'In order to guide all beings', a treasure city is created to let people rest temporarily, and ultimately guide them to attain Buddhahood. Based on this principle, the 'One Vehicle' (Ekayana) is explained. This is the ultimate meaning of the Lotus Sutra. There are also statements with provisional meaning in this sutra, directly saying 'only Bodhisattvas' exist, without the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Three Vehicles (Bodhisattvayāna). This passage is to make those whose capacities are not yet determined abandon the practice of the Two Vehicles that lead to quiescence. But in reality, it is not that there is no practice of the Two Vehicles that lead to quiescence. Therefore, saying 'none' is a skillful means. For this reason, it is reasonable that the Abhidharma treatises say this is a 'skillful means'. Essentials of the Lotus School Passed down on the 17th day of the 8th month of the 6th year of Kōan --------------------------------------------------------------------------------