法華玄論 7.16

7.16

第三明三化。三化者，初一往化、二隨遂化、三畢竟化，此三化攝八譬也。一往化者，過去為說大乘也；二隨遂化者，從背化已後流浪五趣，菩薩隨入生死而教化之；三畢竟化者，從父子相見，如悟一乘受記作佛得不退轉，謂畢竟化也。又初說人天乘為一往化；為說二乘乃至《法華》之前四十餘年隨遂不捨，謂隨遂化也；三說《法華》得記作佛，謂畢竟化也。又初說二乘權誘為一往化；眾生遂保執而住不更進求，如來終不捨之，或令自說大法，或聞他說大，謂隨遂化；至法華時方得了悟，為畢竟化。又初說大乘波若教名一往化；從《波若》已後歷聞諸方等經，為隨遂化；終悟一乘成大果實，如秋收冬藏，為畢竟化。又今唯為說《法華》為一往化；從此已後乃至十地常教化之，為隨遂化；至金剛心等覺地時，化令得妙覺地圓滿，謂畢竟化也。又結僧那於始心，名一往化；於其中間種種化之，為隨遂化；得佛方息，為畢竟化也。

Third is explaining the three conversions. As for the three conversions: first, the initial conversion; second, the following-along conversion; and third, the ultimate conversion. These three conversions subsume the eight parables. The 'initial conversion' refers to expounding the Mahāyāna in the past. The 'following-along conversion' refers to when, after turning their backs on that conversion, they wandered through the five destinies, and the bodhisattva followed them into saṃsāra to teach and convert them. The 'ultimate conversion' refers to their seeing each other as father and son, understanding the one vehicle, receiving prediction of buddhahood, and attaining irreversibility; this is called the ultimate conversion. Alternatively, initially preaching the vehicle of humans and devas is the initial conversion; preaching the two vehicles and, for over forty years prior to the Lotus Sūtra, following along without abandoning them is the following-along conversion; and preaching the Lotus Sūtra so that they receive prediction of buddhahood is the ultimate conversion. Alternatively, initially preaching the two vehicles as a provisional enticement is the initial conversion; when sentient beings then clung to this and rested content without seeking further progress, the Tathāgata never abandoned them, either causing them to speak the great Dharma themselves or having them hear others speak the great [Dharma], which is called the following-along conversion; and when they arrive at the Lotus Sūtra and finally attain awakening, this is the ultimate conversion. Alternatively, initially preaching the Mahāyāna prajñā teaching is called the initial conversion; from Prajñā onward, hearing various vaipulya sūtras in succession is the following-along conversion; and ultimately awakening to the one vehicle and bringing forth the great fruit, like the autumn harvest and winter storage, is the ultimate conversion. Alternatively, currently preaching only the Lotus Sūtra for them is the initial conversion; from this point forward up to the tenth stage, constantly teaching and transforming them is the following-along conversion; and when reaching the stage of equal awakening with the vajra-mind, transforming them to attain the perfection of the stage of wondrous awakening is called the ultimate conversion. Furthermore, donning the armor [of resolution] at the initial mind is called the initial conversion; variously converting them in the interim is the following-along conversion; and resting only upon attaining buddhahood is the ultimate conversion.