法華玄論 10.26

10.26

Answer: Both meanings are present. To say they are for one person: having received the teachings in past lives, but losing the father and wandering in saṃsāra, one either stays at home and craves the five desires, or falls among non-Buddhists and gives rise to various views. In order to uproot craving and views, one leads the deviant back to the five vehicles. Second, although not giving rise to craving and views in saṃsāra, one again gives rise to craving and views regarding the five vehicles; in order to uproot craving and views within the five vehicles, one expounds the cause of the vehicle. Thereupon, this person attains faith and awakening, giving rise to the bodhicitta; this is called the causal stage. Once the mind of faith is accomplished, next one expounds for them the fruit virtues, having limitless great functions, causing them to cultivate causes through the stages to seek these fruit virtues; therefore, the third leads the cause back to the fruit. Because this person shatters three kinds of afflictions in the three leadings: the first leading shatters afflictions in saṃsāra, and the second shatters afflictions in nirvāṇa. Moreover, the first leading shatters afflictions in deviant dharmas, and the next leading shatters afflictions in the correct Dharma. Moreover, the first shatters ordinary beings' afflictions, and the next shatters the afflictions of the two vehicles. Moreover, the first leading shatters the view of existence, and the next shatters the view of emptiness. All such things are shattering the afflictions of the two extremes, after which one attains correct faith in the middle way and gives rise to the bodhicitta. The third leading extensively expounds the Tathāgata's tranquil dharmakāya and boundless wonderful functions, shattering their subtle afflictions regarding the middle way. Now, from the ten faiths one enters the ten abodes, from the ten abodes into the ten practices, from the ten practices into the ten dedications, from the ten dedications into the ten bhūmis, down to attaining Buddhahood in eight rebirths or one rebirth: all of these are shattering the afflictions of the middle way and eliminating the delusion of the one vehicle. These are all based on the beginning and end of persons of the three vehicles; hence these three leadings are opened. Next, as for leading bodhisattvas: those who prior to the Lotus had already generated the mind to seek Buddhahood, upon hearing the second [leading] which gathers the three into the one with no further two vehicles, their mind seeking Buddhahood becomes firm; therefore it is said, 'When bodhisattvas hear this Dharma, their nets of doubt are all eliminated.' Hearing the third leading, they ascend through the stages to grasp the unsurpassed Way. This refers to initial-practice bodhisattvas having these three. Next, clarifying those who had already attained awakening to the non-arising prior to the Lotus and received prediction to become Buddhas, as previously stated: 'There are Buddha's disciples whose minds are pure... down to: I predict that such persons in future ages will be able to become Buddhas.' Hearing the two leadings of the Lotus, they advance their practice further; hence there are those who attain retention-upon-hearing, delight in speech, down to eight rebirths and one rebirth. This briefly raises three kinds of persons to show the main essentials, which cannot be exhaustively detailed. Because this sūtra fully clarifies the three leadings, those who attain the Way are many. Second, the Buddhas' transformation of beings has only two gateways: first, form; second, teaching. Each has two: first, skillful means; second, reality. Formerly, because the two skillful means had not been opened and the two realities had not been revealed, those who attained the Way were few. Now, having opened both provisionals and revealed both reals, those who attain the Way are all in the Lotus.