妙法蓮華經玄義 6.167

6.167

三、明麁妙者，若三藏根性眷屬，此性下劣，昔結此緣，緣亦淺小，中間以法成熟，成熟蓋少。若來生佛國，作內外眷屬，業願通等，乃至應來影響三藏佛者，皆麁眷屬也。通、別根性，乃至內、外，雖巧別有異，準例可知，皆麁眷屬也。此經說諸眾生，悉是吾子，非客作人。論其理性，無非是子，是名理性眷屬妙。往昔覆講，結緣繫珠，二萬億佛，教無上道。經云：「若我遇眾生，盡教以佛道。」若眾生無佛性者，教以佛道，過則屬佛。若眾生皆有佛性，迷惑不受教，過屬眾生。一切有心皆當作佛，闡提不斷心，猶有反復，作佛何難？二乘灰滅，滅智則心盡，灰身則色盡，色心俱敗，其於五欲無所復堪，而能世世遇之盡教佛道，此則中間成熟妙。今於法華普得作佛，此希有事，最上醫王變毒為藥，能治敗種無心成佛，此則內外眷屬妙。譬如臨陣爭勳，前鋒第一。佛說諸教，収羅眾生，而灰心二乘處處不入，於法華忽然得入，故《涅槃》遙指八千聲聞得授記莂，如秋收冬藏，更無所作。若《法華》不悟佛性，《涅槃》不應遙指。若眾生本無佛性，往昔結緣，不應教以佛道。原始要終，佛性義明，可以意得。

Third, clarifying the crude and the subtle: If they are the retinue endowed with capacities of the Tripiṭaka teaching, this disposition is inferior; when they formed this affinity in the past, the affinity was likewise shallow and small; during the intermediate [stages] they were matured through the Dharma, but the maturation was slight. If they come to be born in a Buddha-land, becoming internal or external retinues through karma, vow, supernormal power, and the like, or even if they come in response to provide resonance for a Tripiṭaka Buddha, these are all crude retinues. The capacities of the shared and distinctive teachings, down to the internal and external, although distinct in their skillful particularity, can be known by analogy with this: they are all crude retinues. This sūtra says that all sentient beings are all my children, and not hired laborers. Regarding their real nature, there is none who is not a child; this is called the subtle retinue of real nature. In the past, the teaching was repeated, affinities were formed, the jewel was tied [in the garment], and under twenty thousand koṭis of Buddhas, they were taught the unsurpassed Path. The sūtra says: 'If I encounter sentient beings, I teach them all through the Buddha-Path.' If sentient beings lacked the Buddha-nature, to teach them through the Buddha-Path would mean the fault lay with the Buddha. If sentient beings all possess the Buddha-nature and yet are deluded and do not receive the teaching, the fault belongs to sentient beings. All who have a mind will certainly become Buddhas; icchantikas do not sever the mind, and still have reversal and return—what difficulty is there in their becoming Buddhas? [Followers of] the two vehicles reduce [the body] to ashes and extinguish [the intellect]: when wisdom is extinguished the mind is exhausted, and when the body is reduced to ashes physical form is exhausted; both physical form and mind are ruined, and regarding the five desires they are no longer capable of anything. Yet to be able in lifetime after lifetime to meet them and completely teach them the Buddha-Path—this is subtle maturation during the intermediate [stages]. Now, in the Lotus [Assembly], all universally attain Buddhahood. This is a rare occurrence: the supreme King of Healers converts poison into medicine, and can cure dead seeds so that those without mind become Buddhas—this is the subtle internal and external retinue. It is like contending for merit before the battle lines, where the vanguard is foremost. The Buddha preached all the teachings to gather sentient beings, yet the two vehicles with hearts turned to ashes found no entry anywhere, but in the Lotus [Assembly] they suddenly gain entry. Therefore, the Nirvāṇa [Sūtra] points back from afar to the eight thousand śrāvakas receiving their vyākaraṇa, just as after the autumn harvest and winter storage there is nothing more to be done. If they had not awakened to the Buddha-nature in the Lotus [Assembly], the Nirvāṇa [Sūtra] would not have pointed back from afar. If sentient beings originally lacked the Buddha-nature, then when affinities were formed in the past, they should not have been taught through the Buddha-Path. Tracing the origin and reaching the conclusion, the meaning of Buddha-nature is clear and can be grasped conceptually.