法華義疏 10.174

10.174

「其人多諸子息」，第二、眾生如子譬。昔曾受化故名為子，受化之流更復轉化，受彼傳化故稱為息。然六道眾生皆有佛性並應是子，但佛性有二：一者正因，二者了因，具有緣正稱為近子，餘未稟化未有了因名為遠子。「或十二十乃至百數」者，上根難得為十，中根稍易得稱為二十，下根轉多故稱為百。此不約三乘為三根，通就稟教始終有悟不悟，正就菩薩悟入佛慧以分三根也。若就此品始終意者，千世界塵數菩薩過去已悟道名為上根，於現在世始從《華嚴》終竟《法華》得悟道者名為中根，若因唱滅為說《涅槃》而得悟者名為下根。若就現在辨於三根者，《法華》之前直往菩薩已得悟者名為上根，至於《法華》迴小入大名為中根。故〈涌出品〉云「初見我身聞我所說法即便信受入於佛慧」，謂上根也。「除前修習學小乘者」，今聞此經亦入佛慧，謂中根也。自此已外猶未得道，聞於唱滅為說《涅槃》方得悟者，謂下根也。三根多門，今略示其三也。

"That man had many sons and children": second, the parable of sentient beings as sons. Having in the past received transformation, they are called sons; these recipients of transformation further converted others in turn, and having received that transmitted transformation, they are called children. Now, sentient beings of the six destinies all possess Buddha-nature and ought to be sons; however, Buddha-nature is twofold: first, the fundamental cause (zhengyin); second, the revealing cause (liaoyin). Those possessing both conditions and the fundamental [cause] are called near sons; the rest, who have not yet received transformation and do not yet possess the revealing cause, are called distant sons. "Perhaps ten, twenty, or even a hundred": the superior faculties are difficult to find, hence ten; the middling faculties are somewhat easier to find, hence called twenty; the inferior faculties are ever more numerous, hence called a hundred. This is not distinguishing the three faculties in terms of the three vehicles; broadly considering the beginning and end of receiving the teachings, there is awakening and non-awakening, so the three faculties are divided strictly in terms of the bodhisattvas' awakened entry into the Buddha's wisdom. If we consider the overall intent of this chapter, bodhisattvas as numerous as the dust motes of a thousand worlds who in the past had already awakened to the Path are called superior faculties; those in the present world who, from the Avataṃsaka at the outset down through the Lotus Sūtra at the end, attain awakening to the Path are called middling faculties; and those who, through the proclamation of extinction and the preaching of the Nirvāṇa [Sūtra], attain awakening are called inferior faculties. If distinguishing the three faculties within the present: those direct-progress bodhisattvas before the Lotus Sūtra who had already attained awakening are called superior faculties; those who at the Lotus Sūtra turn from the small to enter the great are called middling faculties. Thus the "Emerging from the Earth Chapter" states: "When they first saw my body and heard the Dharma I preached, they immediately believed, accepted it, and entered the Buddha's wisdom"—referring to the superior faculties. "Excepting those who previously practiced and learned the Hīnayāna"—who now, hearing this sūtra, also enter the Buddha's wisdom: this refers to the middling faculties. Those beyond these who have not yet attained the Path, and only upon hearing the proclamation of extinction and the preaching of the Nirvāṇa [Sūtra] attain awakening, are called inferior faculties. The three faculties have many approaches; here I have briefly shown three.