妙法蓮華經文句 4.11

4.11

Fourth, concerning the transformation or non-transformation of capacities: the ancient [masters] said, 'Those of superior capacity awaken upon first hearing the preaching by Dharma, while those of middling capacity are transformed to become equal to the superior capacity, and those of inferior capacity advance to become equal to the middling capacity. At the time of the preaching by parables, the middling capacity having already become superior previously, they are able to attain awakening, and the inferior capacity becomes superior. Next, at the time of the preaching by causal conditions, the inferior capacity has already become equal to the superior, and so they immediately attain awakening.' If so, and the inferior are transformed into the superior, then at the time of the preaching by causal conditions all are superior; since their sharpness would be equal, how could those who await the preaching by causal conditions still be called dull? If they are transformed into the superior, they would awaken just like the superior; if they have not yet awakened and still bear the name of dull, then there is no meaning of transforming capacities. This is like Śāriputra hearing it once and Maudgalyāyana hearing it twice, both attaining the first fruit: if both were equally sharp, there would be no superiority or inferiority; if they are still called sharp and dull, the meaning of transforming capacities is not established. Now, the minds of sentient beings are unfixed: encountering bad conditions, they turn from sharp to dull; encountering good conditions, they turn from dull to sharp. Having met Buddhas and heard the Dharma in past lives, some have already transformed from inferior or middling to superior, and both attain awakening at the preaching by Dharma; some have transformed from inferior to middling, and attain understanding upon hearing the preaching by parables; the inferior do not transform, and become enlightened only after the three cycles. Transforming capacities in this way is unlike the ancient explanations. It is like three knives cutting wood: the sharp takes one stroke, the middling two, and the dull three; the designations of sharp and dull are not lost, yet the severed wood is the same.