法華玄論 10.26

10.26

答：具有二義。言一人者，宿世曾經稟教，但失父流浪生死，或在家而愛五欲、或墮外道而起諸見，為拔愛見故引邪歸五乘。二者雖於生死中不起愛見，而於五乘復起愛見，為拔五乘中愛見故說乘因。此遂得信悟發菩提心，名為因位也。信心已成，次為說果德有無方大用，令其歷位修因求此果德，是故第三引因歸果也。此人於三引中破三種煩惱故，初引破生死中煩惱，第二破涅槃中煩惱。又初引破邪法中煩惱，次引破正法中煩惱。又初凡夫煩惱，次破二乘煩惱。又初引破有見，次破空見。如是等皆是破二邊煩惱，然後得中道正信，發菩提心。第三引廣說如來寂然法身無方妙用，破其中道微細煩惱。今從十信入十住，從十住入十行，從十行入十迴向，從十迴向入十地，乃至八生一生得佛，皆是破中道煩惱除一乘之惑也。此皆是約三乘人始終，故開此三引。次引菩薩者，法華之前已發心求佛，聞第二會三歸一無復二乘，則求佛之心堅固，所以云「菩薩聞是法疑網皆已除」。聞第三引，歷位登昇取無上道也。此約始行菩薩有此三也。次明於《法華》之前已得悟無生者，受記作佛，如前云「有佛子心淨，乃至我記如是人來世得作佛。」聞法華二引，更復進行，故有得聞持樂說，乃至八生一生。此略舉三人以示大要，不可曲盡也。以此經具明三引，故得道多也。二者諸佛化物唯有二門：一形、二教。各二，一者方便、二者真實。昔未開二方便、顯二真實，故得道少。今開兩權顯於兩實，故得道者皆在法華。

Answer: Both meanings are present. To say they are for one person: having received the teachings in past lives, but losing the father and wandering in saṃsāra, one either stays at home and craves the five desires, or falls among non-Buddhists and gives rise to various views. In order to uproot craving and views, one leads the deviant back to the five vehicles. Second, although not giving rise to craving and views in saṃsāra, one again gives rise to craving and views regarding the five vehicles; in order to uproot craving and views within the five vehicles, one expounds the cause of the vehicle. Thereupon, this person attains faith and awakening, giving rise to the bodhicitta; this is called the causal stage. Once the mind of faith is accomplished, next one expounds for them the fruit virtues, having limitless great functions, causing them to cultivate causes through the stages to seek these fruit virtues; therefore, the third leads the cause back to the fruit. Because this person shatters three kinds of afflictions in the three leadings: the first leading shatters afflictions in saṃsāra, and the second shatters afflictions in nirvāṇa. Moreover, the first leading shatters afflictions in deviant dharmas, and the next leading shatters afflictions in the correct Dharma. Moreover, the first shatters ordinary beings' afflictions, and the next shatters the afflictions of the two vehicles. Moreover, the first leading shatters the view of existence, and the next shatters the view of emptiness. All such things are shattering the afflictions of the two extremes, after which one attains correct faith in the middle way and gives rise to the bodhicitta. The third leading extensively expounds the Tathāgata's tranquil dharmakāya and boundless wonderful functions, shattering their subtle afflictions regarding the middle way. Now, from the ten faiths one enters the ten abodes, from the ten abodes into the ten practices, from the ten practices into the ten dedications, from the ten dedications into the ten bhūmis, down to attaining Buddhahood in eight rebirths or one rebirth: all of these are shattering the afflictions of the middle way and eliminating the delusion of the one vehicle. These are all based on the beginning and end of persons of the three vehicles; hence these three leadings are opened. Next, as for leading bodhisattvas: those who prior to the Lotus had already generated the mind to seek Buddhahood, upon hearing the second [leading] which gathers the three into the one with no further two vehicles, their mind seeking Buddhahood becomes firm; therefore it is said, 'When bodhisattvas hear this Dharma, their nets of doubt are all eliminated.' Hearing the third leading, they ascend through the stages to grasp the unsurpassed Way. This refers to initial-practice bodhisattvas having these three. Next, clarifying those who had already attained awakening to the non-arising prior to the Lotus and received prediction to become Buddhas, as previously stated: 'There are Buddha's disciples whose minds are pure... down to: I predict that such persons in future ages will be able to become Buddhas.' Hearing the two leadings of the Lotus, they advance their practice further; hence there are those who attain retention-upon-hearing, delight in speech, down to eight rebirths and one rebirth. This briefly raises three kinds of persons to show the main essentials, which cannot be exhaustively detailed. Because this sūtra fully clarifies the three leadings, those who attain the Way are many. Second, the Buddhas' transformation of beings has only two gateways: first, form; second, teaching. Each has two: first, skillful means; second, reality. Formerly, because the two skillful means had not been opened and the two realities had not been revealed, those who attained the Way were few. Now, having opened both provisionals and revealed both reals, those who attain the Way are all in the Lotus.