[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 1.15 # 妙法蓮華經玄贊 1.15 妙法蓮華經玄贊 1.15 - **Language:** Classical Chinese ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1723.1.15) 後破執者，聲聞有二：一決定種姓，得聲聞果定入無餘身灰智滅。故諸經云：「餘人善根涅槃時盡，菩薩善根不爾。」二退已還發大菩提心，初是定姓、後不定姓。然《瑜伽》及《法華論》說聲聞有四：一決定種姓，亦名趣寂。二增上慢，此是凡夫得第四禪謂阿羅漢。三退已還發大菩提心，亦名不定種姓。且法華會得記，聲聞名退菩提心，舍利弗等皆是此類，故經自云：「告舍利弗：我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。」《優婆塞經》說：「舍利弗修大乘道經六十劫，因施眼故，大行難成退求小果。」鶖子亦言，世世已曾從佛受化。〈化城喻品〉說十六王子所教化眾生過去結緣之始，由是故名退菩提心，非不定姓皆是退類，亦有昔日未求於大，今者但從小果趣大，不定姓故。四者應化，應化非真。《攝大乘》說：「諸大菩薩及佛等化示為聲聞，引實聲聞向大乘故，富樓那等即其類也。」《法華論》云：「此中唯為二聲聞記，謂退心、應化。其趣寂者及增上慢，佛不與記，根未熟故。」菩薩與記，雖復總言：汝行菩薩道當得作佛；論言與記令發心故，退菩提心正當根熟，為說一乘正破其執。應化非真，無執可破，示相可爾。其增上慢既是異生，根現未熟，故佛不與記。菩薩與記者，即常不輕為具因，記令信有佛姓，復漸發心脩大行故。其趣寂者既無大乘姓，何得論其熟與不熟？應言趣寂由無大姓，根不熟故佛不與記。菩薩與記具理姓因，漸令信大，不愚法故。非根未熟後可當熟，故非菩薩與記，令發趣大乘心，言當作佛。菩薩願心方便化之令生信意，如《般若經》「我皆令入無餘涅槃，非皆入盡」，菩薩記於趣寂亦爾。若許趣寂同增上慢，不但不得名為趣寂，甚違諸教，義不相叶。由趣寂者與增上慢合一處說，翻譯之主同言根未熟令其發心，正義應言趣寂根未熟故不與記，菩薩與記令發信解大乘心故；增上慢者根未熟故佛不與記，菩薩與記令發趣向大乘心故。若趣寂者後亦作佛，違《涅槃》等處處教文。 > Second, regarding refuting attachments: Śrāvakas are of two kinds: (1) those of determinate lineage, who upon attaining the fruit of a śrāvaka definitely enter \[nirvāṇa\] without remainder, with their bodies reduced to ashes and their consciousness extinguished. Therefore the sūtras say: "The good roots of other people are exhausted at the time of nirvāṇa; the good roots of bodhisattvas are not so." (2) Those who, having regressed, regenerate the mind of great bodhi; at first they are of determinate lineage, and later of indeterminate lineage. However, the Yogācārabhūmi and the Lotus Sūtra Commentary state that there are four kinds of śrāvakas: First, those of determinate lineage, also called "tending toward tranquility." Second, the overly proud; these are ordinary worldlings who attain the fourth dhyāna and take it to be arhatship. Third, those who, having regressed, regenerate the mind of great bodhi, also called the indeterminate lineage. Furthermore, those who receive prophecy in the Lotus assembly are called śrāvakas who regressed from the mind of bodhi; Śāriputra and the others all belong to this category. Thus the sūtra itself says: "I tell Śāriputra: In the past I taught you to aspire to the Buddha-path, but now you have completely forgotten, and forthwith claim for yourself that you have already attained extinction." The Upāsaka\[-śīla\] Sūtra says: "Śāriputra cultivated the Mahāyāna path for sixty kalpas; because he gave away his eyes, the great practice was difficult to accomplish, so he regressed and sought the lesser fruit." Śāriputra also said that in life after life he had already received conversion from the Buddha. The "Parable of the Conjured City" chapter explains that the beings converted by the sixteen princes marked the beginning of their past karmic connection. For this reason, they are called "those who regressed from the bodhi-mind." It is not that all those of indeterminate lineage are of the regressed kind; there are also those who in the past never sought the great, but now merely proceed from the lesser fruit toward the great, because their lineage is indeterminate. The fourth are the provisional apparitions; provisional apparitions are not real. The Mahāyānasaṃgraha says: "The great bodhisattvas and buddhas magically manifest as śrāvakas in order to lead real śrāvakas toward the Mahāyāna; Pūrṇa and the like belong to this category." The Lotus Sūtra Commentary states: "Here, prophecies are bestowed only upon two kinds of śrāvakas, namely, those who regressed \[from the bodhi-\]mind and provisional apparitions. Upon those tending toward tranquility and the overly proud, the Buddha does not bestow prophecy, because their faculties are not yet mature." When a bodhisattva bestows a prophecy, although it is phrased generally as "You, practicing the bodhisattva path, shall become a buddha," the commentary says that the prophecy is bestowed to cause them to generate the aspiration. For those who regressed from the bodhi-mind, their faculties are properly mature, so teaching the Single Vehicle for them precisely refutes their attachment. Provisional apparitions are not real; they have no attachment to refute, though manifesting the appearance \[of receiving prophecy\] is acceptable. As for the overly proud, since they are ordinary beings, their faculties are presently not mature, so the Buddha does not bestow prophecy on them. When a bodhisattva bestows a prophecy \[on them\], as Sadāparibhūta did, it is a prophecy of the endowed cause, causing them to have faith that they possess the buddha-nature, and then gradually generate the aspiration to cultivate the great practice. As for those tending toward tranquility, since they lack the Mahāyāna lineage, how could one speak of their \[faculties\] being mature or immature? One should say that because those tending toward tranquility lack the great lineage, their faculties are not mature, and therefore the Buddha does not bestow prophecy on them. When a bodhisattva bestows a prophecy on them, it is on the basis of their endowed causal ground of the principle-nature, gradually causing them to have faith in the great, so that they are not foolish regarding phenomena. It is not that because their faculties are not mature now they can mature later; hence it is not that a bodhisattva bestows a prophecy to make them generate the mind that proceeds toward the Mahāyāna, saying they shall become buddhas. A bodhisattva, through aspirational mind and expedient means, transforms them to make them generate a faithful attitude, just as the Prajñāpāramitā-sūtra says, "I will lead them all to enter nirvāṇa without remainder, yet not all enter into extinction"; the bodhisattva's prophecy for those tending toward tranquility is likewise so. If one allows that those tending toward tranquility are the same as the overly proud, not only can they not be called "tending toward tranquility," but it also greatly contradicts various teachings and the meanings do not harmonize. Because those tending toward tranquility and the overly proud were spoken of together in one place, the master translator similarly stated that their faculties were not mature and caused them to generate the aspiration. The correct meaning should be: because the faculties of those tending toward tranquility are not mature, \[the Buddha\] does not bestow prophecy on them, whereas a bodhisattva bestows prophecy to cause them to generate a mind of faith and understanding toward the Mahāyāna; because the faculties of the overly proud are not mature, the Buddha does not bestow prophecy on them, whereas a bodhisattva bestows prophecy to cause them to generate a mind proceeding toward the Mahāyāna. If those tending toward tranquility could also become buddhas later, it would contradict textual passages throughout the Nirvāṇa Sūtra and elsewhere. > — English (machine translation) (machine translation) - [Previous: 1.14](https://indike.org/pramana/in.bauddha.taisho.1723.1.14) - [Next: 1.16](https://indike.org/pramana/in.bauddha.taisho.1723.1.16) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1723.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.1.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.1.15](https://indike.org/pramana/in.bauddha.taisho.1723.1.15) · Pramāṇa