法華論疏 3.237

3.237

初牒經，謂發菩提心退已還發者，敘聲聞人有三時：一過去本發菩提心時、二者中間退菩提心時、三者聞《法華經》還發菩提心時。今即取前後菩提心為種無上，故取此文而釋之也。所修行善根不滅同後得果故者，過去發菩提心行菩薩行，中間雖退菩提心，種子不滅。如《攝大乘論》云「此種子竝附著梨耶」。同後得果者，初發菩提心，同後重發菩提心，得成佛果故也。

First, restating the sūtra: as for "it means that for those who, having generated the bodhicitta, retrogressed and then generated it again," this recounts that śrāvakas have three times: first, the time in the past when they originally generated the bodhicitta; second, the intermediate time when they retrogressed from the bodhicitta; third, the time when, hearing the Lotus Sūtra, they generate the bodhicitta again. Now, taking the earlier and later bodhicitta as the peerless seed, it therefore takes this passage and explains it. As for "the previously practiced roots of goodness are not destroyed, because they correspond to the later attainment of the fruit": when they generated the bodhicitta and practiced the bodhisattva practice in the past, even though they retrogressed from the bodhicitta in the interim, the seed is not destroyed. As the Mahāyānasaṃgraha says: "These seeds are all attached to the ālaya[vijñāna]." As for "corresponding to the later attainment of the fruit": the initial generation of the bodhicitta corresponds to regenerating the bodhicitta later, so that they are able to achieve the fruit of buddhahood.