法華玄論 6.4

6.4

答：此義前已論之，後當廣說。既為一經之難，今略云其相也。有人言：一切得道並知得歸常住。若知同歸常住，皆是菩薩，無有二乘成聖。故《大經》云「不知常住尚不得二乘菩提說後無上道」。若爾，前章明羅漢，此名據權行之人；後明不信者，此據六心之前有實行聲聞，故不信了。有人言：一切道要得會空，不必須知同歸常住，故亦有知者亦有不知者，利根則知、鈍根不知，前文據知者、後文據不知。有人言：前說就理為論，三乘初業不愚於法故，凡是羅漢皆知同歸，聞經則信。後就教中為論，羅漢稟小乘教成聖，不知同歸。例如《大經》云「十住菩薩，如來不說，不知佛性。」今亦然也。有人言：是真羅漢則知，後據末世凡夫，故是不知耳。所以然者，凡夫具足三毒，聞經尚信，況末世羅漢而不信耶？有人言：此為時座，今其專聽速決疑心，若不信受則抱疑永世，以傳後佛來令促乘可以決言。評曰：蓋是一經之大宗，不可存於異釋。然眾師厝意不同，皆言二文相違，故異釋紛綸耳。今明二文不相違也。前明是真羅漢者，聞經必信。若聞經不信者，此非羅漢也。後文佛更簡之，若真羅漢聞經必信，頗有羅漢不信一乘以不？是故釋云亦有此義，即佛滅度後，現前無佛復無傳經之人及所傳之法，闕此三義則羅漢亦有不信義也。若佛雖滅度，有傳經人及所傳之法，羅漢聞之則便信受也。

Answer: This meaning was already discussed above and will be expounded in detail below. Since it constitutes a difficulty of the entire sūtra, its aspects will now be briefly stated. Some say: All who attain the way equally know of the convergence into the eternal. If they know that all converge into the eternal, they are all bodhisattvas, and none of the two vehicles become sages. Therefore the Mahāparinirvāṇa-sūtra says, 'One who does not know the eternal does not even attain the bodhi of the two vehicles, not to mention the unexcelled path.' If so, the earlier passage clarifying arhats applies this designation to people of provisional practice; while the later passage clarifying those who do not believe refers to śrāvakas of real practice prior to the six stages of mind, who therefore do not believe or understand. Some say: The essential point of all ways is the realization of emptiness, and it is not necessary to know that all converge into the eternal; thus there are both those who know and those who do not know—those of sharp faculties know, while those of dull faculties do not know. The earlier text refers to those who know, and the later text refers to those who do not know. Some say: The earlier explanation is argued in terms of principle: because the initial endeavors of the three vehicles are not deluded about dharmas, all who are arhats know the common convergence and believe upon hearing the sūtra. The later explanation is argued in terms of the teaching: arhats receive the Hīnayāna teaching to achieve sainthood and do not know the common convergence. For example, the Mahāparinirvāṇa-sūtra says, 'Bodhisattvas of the ten abodes, unless the Tathāgata explains it, do not know the Buddha-nature.' It is the same here. Some say: It is true arhats who know, whereas the later passage refers to ordinary persons in the final age, and thus they do not know. Why is this? If ordinary persons fully endowed with the three poisons still believe upon hearing the sūtra, how much more so should arhats in the final age not disbelieve? Some say: This was addressed to the assembly of that time, to make them listen attentively and promptly resolve their doubts; if they did not faithfully accept it, they would harbor doubt for eternal ages, so [the text mentions] handing it on until a later Buddha comes, in order to spur their vehicle and resolve it. I evaluate this as follows: Being the grand purport of the entire sūtra, contradictory interpretations should not be retained. However, the various masters directed their minds differently, and all claimed that the two passages contradict each other, hence divergent explanations flourished. We now explain that the two passages do not contradict each other. The earlier passage explains that one who is a true arhat will surely believe upon hearing the sūtra. If one hears the sūtra and does not believe, one is not an arhat. In the later passage, the Buddha distinguishes this further: if a true arhat will surely believe upon hearing the sūtra, could there possibly be an arhat who does not believe in the one vehicle or not? For this reason it is explained that such a case does exist: namely, after the Buddha's extinction, there is no Buddha present, nor is there anyone to transmit the sūtra, nor is there the Dharma transmitted. If these three factors are lacking, then there is indeed the case where an arhat does not believe. If, although the Buddha has entered extinction, there is a person transmitting the sūtra and the Dharma that is transmitted, an arhat upon hearing it will then faithfully accept it.