法華玄論 1.126

1.126

答：不須說也。所以然者，昔有五乘故有五性，今唯有一佛乘，即唯有一佛性，故利根之人即知有佛性也。昔有五乘即五乘之果是無常，今唯一佛即佛果是常，故亦不須別說法身常也。但為釋迦出於惡世間，一乘因果未悟，故更廣說《涅槃》耳。六者說過去事示生死長遠，今二乘人深起厭心。汝於過去本求佛道，經爾時劫退住小乘，一何可愍。我已成佛，汝應欣慕。二乘聞之，遂發心求佛也。七者說宿世之事，下根聞之因得領解，說繫珠之譬曉諸未悟。八者三說既周，廣發權行之迹正，令諸小行知菩薩難可思議，改志求佛也。以有如是八種義，故說〈化城品〉也。

Answer: It is not necessary to speak of them. Why is this? Formerly there were five vehicles, hence five natures; now there is only one buddha vehicle, which means there is only one buddha-nature, so persons of sharp faculties immediately know there is buddha-nature. Formerly there were five vehicles, so the results of the five vehicles were impermanent; now there is only one buddha, so the buddha fruit is permanent, hence there is also no need to separately state that the dharmakāya is permanent. It is only because Śākyamuni appeared in an evil world, and they were not awakened to the cause and fruition of the one vehicle, that he further expounded the Nirvāṇa at length. Sixth, speaking of past affairs reveals the vast length of saṃsāra, causing the people of the two vehicles to generate a deep sense of revulsion: 'In the past you originally sought the buddha path, yet passing through such kalpas you retrogressed and remained in the lesser vehicle; how pitiable! I have already attained buddhahood, and you should yearn for it.' When the two vehicles hear this, they thereupon generate the aspiration to seek buddhahood. Seventh, speaking of affairs of past lives allows those of inferior faculties, hearing this, to thereby attain understanding; preaching the parable of the jewel tied in the garment enlightens those who are not yet awakened. Eighth, the three preachings having been completed, he broadly reveals the reality behind the traces of provisional practice, causing all those of lesser practice to realize that bodhisattvas are inconceivable, and to change their resolve to seek buddhahood. Because of these eight meanings, he therefore preached the 'Chapter on the Parable of the Conjured City'.