法華玄論 5.55

5.55

答：是義須進退論之。若二乘心是惑而能障大乘者，應如所問。則久劫行二乘行則起惑長，此執難破，應是下根；習二乘行近者起惑時小，此執易傾，應是上根；二者之間應中根。但身子行小行既久，其根則利，故名上根；習小時近，名為下根；二者之間秤為中根也。又身子窮小之原，於大易悟，餘人不爾，故身子名為利根也。又二乘有被會為菩薩道，則二乘行久者於菩薩則行深也。有人言：有四句，一惑輕而利根也、二惑重而利根、三惑輕根鈍、四惑重根鈍，若惑輕利根，初聞即悟；若中下兩人，再聞即悟；第四人者，三聞方悟。此義至下五濁中當廣釋也。

Answer: This meaning must be discussed by weighing both sides. If the mind of the two vehicles is a delusion that can hinder the Mahāyāna, it should be as questioned. Then those who practiced the deeds of the two vehicles for long kalpas would have arisen delusion for a long time, and this grasping would be difficult to break, so they should be of inferior capacity; those who practiced the deeds of the two vehicles for a short time would have arisen delusion for a brief period, and this grasping would be easy to overturn, so they should be of superior capacity; and between the two should be middling capacity. However, Śāriputra practiced the lesser deeds for a long time, so his capacity was sharp, and hence he is called of superior capacity; practicing the lesser for a short time is called inferior capacity; and between the two is designated middling capacity. Furthermore, Śāriputra exhausted the source of the lesser, so he easily awakened to the great, while other people were not so; therefore Śāriputra is called of sharp capacity. Furthermore, the two vehicles can be integrated into the bodhisattva path, so those whose practice of the two vehicles was long are profound in their practice regarding the bodhisattva [path]. Some say: there are four propositions: (1) delusion is light and capacity is sharp; (2) delusion is heavy and capacity is sharp; (3) delusion is light and capacity is dull; (4) delusion is heavy and capacity is dull. If delusion is light and capacity is sharp, upon first hearing one awakens; if the middling and inferior two persons, upon hearing a second time they awaken; as for the fourth person, only upon hearing three times does he awaken. This meaning will be extensively explained below under the five defilements.