法華文句記 1.143

1.143

釋列眾中，初辨次第。言「多爾」者，亦有經中菩薩後列，各有所表。如《華嚴經》不列聲聞，純無雜故。舊解者多是光宅，與《大論》意同故無別破，但總結云似兩解耳。注「云云」者，事似因緣須具四悉，義似約教復須論八。事即身也，故云親疎，義即諦理，故云涅槃等，形服異故即世界。親者生善，疎者破惡，不親不疎即第一義。於有義中既以三諦，以諦對教則四可識，於藏等四辨漸等四，其義可知。又兩二義並欣涅槃，及四菩薩並不欣不著故皆居中，唯詣實理兼能利人，故居中求宗超彼凡聖。若以入中為菩薩，即指別教地上、圓教始終。注家云：聲聞學疎敦之於內，菩薩道親忘之於外，此但得事而失義，似迹而迷本。況復觀心、因緣耶？約本迹中，此經列眾超出群經，故人天二乘能引之人本非下地，所引之眾堪通別記，語通意兼，故云內祕。皆大薩埵，既能迹引二邊判非凡小，故云薩埵。菩薩濫本故且不論，應知亦且約體用論也。觀解後「云云」者，亦應更約因緣明觀諸教開顯及本迹觀。

In explaining the enumeration of the assembly, first the sequence is distinguished. Where it says, "mostly so," there are also sūtras in which the bodhisattvas are enumerated later, each signifying something. For example, the *Avataṃsaka Sūtra* does not enumerate the śrāvakas, because it is purely unmixed. The old explanations mostly belong to Guāngzhái; since they share the same intent as the *Great Treatise*, there is no separate refutation, but merely a concluding summary that they resemble two explanations. The note "and so forth" means that matters resemble causes and conditions and must possess the four siddhāntas, while principles resemble the formulation according to teachings and must further discuss the eight. Matters are the bodies, hence it speaks of close and distant; principles are the truths, hence it speaks of nirvāṇa and so forth; differences in form and attire are the worldly [siddhānta]. The close produces the good; the distant breaks evil; neither close nor distant is the supreme truth. In having principles, since the three truths are used, by matching the truths with the teachings the four can be recognized; within the four such as the Tripiṭaka, the four such as the gradual are distinguished, and the meaning can be understood. Furthermore, both pairs of two principles delight in nirvāṇa, and the four bodhisattvas neither delight nor attach, and therefore all dwell in the middle; only by going directly to the real principle and additionally being able to benefit others do they dwell in the middle, seeking the central theme and transcending those ordinary beings and sages. If taking entering the middle as bodhisattvas, it refers to the bhūmis of the separate teaching and the beginning and end of the perfect teaching. The commentator says: "The śrāvakas' learning is distant, keeping it within; the bodhisattvas' path is close, forgetting it without." This captures only the matter and loses the principle; it resembles the traces and is confused about the origin. How much more so regarding the contemplation of mind and causes and conditions? Formulating origin and traces: the enumeration of the assembly in this sūtra surpasses all other sūtras; therefore, the persons among humans, devas, and the two vehicles who can guide others were originally not of the lower stages, and the assemblies being guided are worthy of both general and specific predictions. The words are general and the intent encompasses both; hence it is said, "inwardly concealed." They are all great beings (mahāsattvas); since they can trace-guide the two extremes, they are judged not to be ordinary beings or Hinayānists; hence they are called sattvas. Since bodhisattvas might be confused with the origin, they are tentatively not discussed; one should know that this is also tentatively discussed with respect to essence and function. After contemplation: the "and so forth" means that one should also further explain contemplation in terms of causes and conditions, the opening and revealing of the various teachings, and contemplation of origin and traces.