法華玄論 6.20

6.20

答：此義前已說竟，利根者得知、鈍根不知。又過去久習大乘者，聞小乘教得道即悟大乘，如此人即知，不爾者不知。又實行者不知，權行者知，此義索車中廣說。晚見《法華論》開示悟入作四義釋之，第三義名為不知。不知者，以一切聲聞辟支佛不知彼真實處故。不知真實處者，不知畢竟唯一佛乘故。此文分明釋二乘人不知一乘也。第二義明三乘同有佛性法身即是常住，二乘人既不知一乘，不知常住佛性，不應云得道者惡須牒解常住。此證上不知常義也。

Answer: This meaning has already been explained above: those of sharp faculties are able to know, while those of dull faculties do not know. Furthermore, those who practiced the Mahāyāna long ago in the past, upon hearing the Hīnayāna teaching and attaining the way, immediately awakened to the Mahāyāna; such persons know, while otherwise they do not know. Furthermore, real practitioners do not know, while provisional practitioners know; this meaning is expounded at length under [the section on] 'Seeking the Carriages.' Later I saw that the Saddharmapuṇḍarīkopadeśa interprets opening, demonstrating, awakening, and entering in terms of four meanings; the third meaning is called 'not knowing.' As for 'not knowing,' it is because all śrāvakas and pratyekabuddhas do not know that real place. Not knowing the real place means not knowing that ultimately there is only the one Buddha vehicle. This passage clearly explains that persons of the two vehicles do not know the one vehicle. The second meaning clarifies that the three vehicles equally possess the Buddha-nature and the dharmakāya, which is the eternal. Since persons of the two vehicles do not know the one vehicle, they do not know the eternal Buddha-nature; one should not say that those who attain the way must necessarily have an explicit understanding of the eternal. This proves the above meaning of not knowing the eternal.