法華玄論 3.70

3.70

答：《釋論》云「菩薩得無生忍已後無有餘事，唯成就眾生、淨佛國土。」《淨名》既得無生，故今行斯二事。又適化不同，不須問也。《淨名》破三種人令入菩薩法門，此三種人即是五乘人：破凡夫謂人天乘也，次破聲聞即二乘人，破菩薩即大乘人。破五乘人令入菩薩法門，與《法華》會五乘歸一何異？答：顯實與《法華》同，未開權與《法華》異。

Answer: The Dàzhìdù lùn states: "After a bodhisattva attains the forbearance of the non-arising of dharmas, there are no other tasks except maturing sentient beings and purifying buddha-lands." Since Vimalakīrti had already attained non-arising, he now practiced these two tasks. Moreover, since their adaptations to convert others differed, this need not be questioned. Vimalakīrti refuted the three kinds of persons to lead them into the bodhisattva's dharma-gate; these three kinds of persons are simply the people of the five vehicles: refuting ordinary persons refers to the human and heavenly vehicles; next, refuting the śrāvakas refers to the people of the two vehicles; refuting bodhisattvas refers to the people of the Great Vehicle. How does refuting the people of the five vehicles to lead them into the bodhisattva's dharma-gate differ from the Saddharmapuṇḍarīka-sūtra gathering the five vehicles together to return them to the one [vehicle]? Answer: In revealing the real, it is the same as the Saddharmapuṇḍarīka-sūtra; in not having opened the provisional, it differs from the Saddharmapuṇḍarīka-sūtra.