法華玄論 6.124

6.124

3. Both being stirred and asking: such as the practitioners of the three faculties. 4. Neither being stirred nor asking: namely, prior to the Lotus Sūtra and as stated in the "Conjured City" chapter: "After my extinction, there will again be disciples who do not hear this sūtra, who do not know and are not aware of the bodhisattva practices, and who conceive the thought of extinction concerning their attained merit." There are further four propositions: 1. Provisional and not real: namely, the two vehicles. 2. Real and not provisional: the present one vehicle. 3. Both provisional and real: namely, the great one among the former three; it is real because it is not devoid of the path of the Buddha vehicle, but provisional because its exposition in the past was not exhaustive. 4. Neither provisional nor real: namely, the quiescent mark of all dharmas, which cannot be expressed in words, extinguishing the three propositions above. There are yet another four propositions: 1. Uniting the great and separating the small: uniting the great means the Buddha and bodhisattvas are together called the Buddha vehicle; separating the small means the śrāvaka and pratyekabuddha vehicles. 2. Separating the great and uniting the small: in the Pañcaviṃśatisāhasrikā Prajñāpāramitā, the doctrine of the three wisdoms is explained; the Buddha possesses the knowledge of all aspects (sarvākārajñatā) and bodhisattvas possess the knowledge of the paths (mārgajñatā), so the Buddha and bodhisattvas are differentiated into two wisdoms; uniting the small means practitioners of the two vehicles are collectively designated with the knowledge of all (sarvajñatā). 3. Both great and small united: simply named the two vehicles of great and small, which also correspond to the Mahāyāna canon and the Tripiṭaka. 4. Both opened: as in the ten stages shared by the three vehicles, where the eight stages are the cause and fruit of the two vehicles, while the ninth and tenth stages are the cause and fruit of the Mahāyāna. The seven persons in the river of saṃsāra are also of this meaning of both being opened.