法華玄論 2.26

2.26

第八明三引。釋迦一化始終凡有三引：《法華》之前謂引邪歸正。佛未出世有二種邪法：一者九十六術出家外道、二者一切世俗在家眾生。此二種雖異，並非佛法，故名為邪。如來出世引此二邪歸五乘正法，此二種人中有無聞非法者，以人天善根而成熟之；有三乘根性者，以三乘法而化度之，故引此二邪歸五乘之正。二者引異歸同。《法華》之前雖免二邪，仍執五異，是故引於五異歸乎一乘，即初段意也。第三引因歸果。五乘雖入一乘，猶是因位，故引因歸果，令證法身。如聲聞領解，明十信之始；彌勒疑除，辨十地之終。引此始終二因，歸如來究竟法身之果。此三引，無教不收、無義不盡，非止局釋迦，乃貫通諸佛。已以三引究竟，故名圓滿之經，即是了義常住。又三引究竟，是故下品明多人得道。自《法華》之前但有初引未有二引，故得道者少也。若後段猶明無常，但有二引無有三引。又但有引聲聞、無有引菩薩，以聲聞不信一今令入一，故引聲聞。菩薩與佛同是無常，云何引菩薩耶？又亦不得引聲聞。所以然者，諸佛及弟子聲聞緣覺眾皆是無常身，云何得引之？又佛若無常，令二乘人而起退心不復求佛。又三乘猶是無常，名為半字；《大經》云「為聲聞說半字」。此經正教菩薩，云何說半字耶？

The eighth is clarifying the three guidings. Throughout Śākyamuni's single dispensation, from beginning to end, there are three guidings: before the Lotus Sūtra, it is called guiding the heterodox to return to the orthodox. Before the Buddha appeared in the world, there were two kinds of heterodox teachings: first, the ninety-six arts of the renunciant non-Buddhists; second, all worldly householder sentient beings. Although these two kinds differ, neither is the Buddha Dharma, and so they are named heterodox. The Tathāgata appeared in the world to guide these two heterodoxies to return to the orthodox teachings of the five vehicles: among these two kinds of people, for those who had heard nothing and followed wrongful ways, he matured them through the roots of goodness of humans and devas; for those with the capacities of the three vehicles, he transformed and delivered them through the Dharma of the three vehicles; thus he guided these two heterodoxies to return to the orthodoxy of the five vehicles. Second, guiding the divergent to return to the identical: although they were freed from the two heterodoxies before the Lotus Sūtra, they still clung to the five divergences; therefore, he guided the five divergences to return to the one vehicle, which is the meaning of the first section. Third, guiding the cause to return to the fruition: although the five vehicles entered the one vehicle, they were still at the causal stage; therefore, he guided the cause to return to the fruition, causing them to realize the dharmakāya. Just as the śrāvakas' reception and understanding clarifies the beginning of the ten faiths, Maitreya's dispelling of doubt discerns the culmination of the ten stages. Guiding these two causes, beginning and end, to return to the fruition of the Tathāgata's ultimate dharmakāya. These three guidings leave out no teaching and exhaust no meaning; they are not limited to Śākyamuni, but pervade all buddhas. Having reached ultimacy through the three guidings, it is called the complete sūtra, which is the definitive meaning of eternal abiding. Moreover, because the three guidings are ultimate, the subsequent chapters clarify that many people attain the Path. Prior to the Lotus Sūtra, there was only the first guiding and not yet the second guiding, so those who attained the Path were few. If the latter section still clarified impermanence, there would only be two guidings and no third guiding. Furthermore, there would only be guiding the śrāvakas and no guiding the bodhisattvas; because the śrāvakas did not believe in the one, they are now made to enter the one, and thus the śrāvakas are guided. Since bodhisattvas and the Buddha would both be impermanent, how could he guide the bodhisattvas? Moreover, he could not guide the śrāvakas either. Why is this? If all buddhas and their disciples—the śrāvaka and pratyekabuddha saṅghas—were all impermanent bodies, how could he guide them? Furthermore, if the Buddha were impermanent, it would cause people of the two vehicles to give rise to thoughts of regression and no longer seek buddhahood. In addition, the three vehicles are still impermanent, which is termed the half-word; the Mahāparinirvāṇa-sūtra says, "For the sake of śrāvakas, he spoke the half-word." This sūtra directly teaches bodhisattvas; how could it speak the half-word?