法華宗要 1.5

1.5

問：理教及因共運眾生到薩婆若，此事可爾。果既到究竟之處，云何與三共運眾生？解云：此有四義。一者由未來世有佛果力，冥資眾生令生善心，如是展轉令至佛地。如《涅槃經》云：「以現在世煩惱因緣能斷善根，未來佛性力因緣故還生善根」故。二者當果報佛現諸應化，化今眾生令得增進。如《本業經》云：「自見己身當果，諸佛摩頂說法，身心別行不可思議」故。三者此經六處授記，記當得成阿耨菩提。由得此記，𥮵心進修當果屬彼□得運彼故。下文言：「各賜諸子等一大車」。四者此經中說一切種智，無□不盡、無德不備，一切眾生同到此果。眾生緣此能詮所詮，發心勝進，逕四十心，遊戲神通，化四生類，故說眾生乘於果乘，乘乘能運因地眾生。如下頌：「諸子是時，歡喜踊躍，乘是寶車，遊於四方。」由方是四義，當知果乘與餘三法共運一人，人人四法因緣和合，遠離諸邊不可破壞，除此更無若過若增，如是名為廣大甚深究竟一乘真實相也。所詮之宗略述如是。

Question: That principle, teaching, and causes together convey sentient beings to sarvajñā—this matter is acceptable. But the fruit having already arrived at the ultimate place, how can it, together with the [other] three, convey sentient beings?
Explanation: There are four meanings to this. First, through the power of the Buddha-fruit in future lifetimes, it secretly assists sentient beings and causes them to produce good minds, in this way successively causing them to reach the Buddha-ground. As the Nirvāṇa-sūtra says: 'Because of the conditions of afflictions in the present lifetime one can sever the roots of goodness, but because of the power and conditions of the future Buddha-nature, the roots of goodness are generated once again.' Second, the transformation bodies manifested by the retribution Buddha of the future fruit convert present sentient beings, causing them to advance. As the Benye jing says: 'One sees one's own future fruit: the Buddhas crown one's head and preach the Dharma, while body and mind proceed distinctively in an inconceivable manner.' Third, this sūtra confers prophecies in six places, prophesying that they will attain anuttarā samyaksambodhi. Through receiving this prophecy, their minds are encouraged to cultivate progressively; since the future fruit belongs to them, it can convey them. A subsequent passage says: 'He bestowed equally upon each child a great carriage.' Fourth, this sūtra speaks of sarvākārajñatā, with no [obscuration] unexhausted and no virtue incomplete, and all sentient beings arrive together at this fruit. Sentient beings, taking as objects this expressive [teaching] and what is expressed, generate the mind and advance exceptionally, traversing the forty minds, sporting in supernormal powers, and transforming the four modes of birth. Therefore it is said that sentient beings ride on the vehicle of the fruit, and this vehicle of vehicles can convey sentient beings on the causal ground. As a subsequent verse says:
'The children at that time,
Joyful and leaping,
Rode upon these jeweled carriages,
And wandered in the four directions.'
From these four meanings, one should know that the vehicle of the fruit together with the remaining three dharmas conveys one person, and in each and every person the causes and conditions of the four dharmas are combined, being far removed from all extremes and indestructible. Beyond this there is nothing either lacking or surplus. Such is named the vast, profound, ultimate real mark of the Ekayāna. The doctrinal thesis expressed is briefly outlined in this manner.