法華文句記 1.144

1.144

釋列聲聞，準《法華論》以八義故，先列聲聞：一、為顯親聞後不謗故；二、攝不定性迴心入大故；三、除尊貴慢非究竟故；四、常隨佛故；五、形儀同故；六、令內眷捨欲故；七、令菩薩敬故；八、令眾生信故。然《論》中八義唯第二一半獨屬今經，以不定性此土得故，仍少一半，若定性者彼土得故、未來得故；餘之七義論眾前後，通諸經故。以第二義入餘七中，使七一一皆有第二，方令八義全在今經。若依今意更有三義：欲別記故、別開權故、先顯本故，故令餘義永殊昔教。故論文意諸經多爾，所以通釋。今使諸教雖共復殊，方等先列，以四義故：欲斥奪故、欲密引故、令體信故，令味變故。般若亦四：欲洮汰故、欲委業故、密引進故、成熟酥故。故知《論》文通前二味，如向各四，又異前後。《論》又云：先僧次尼亦有八義：一、男尊女卑；二、入道先後；三、師弟不同；四、傳法能不；五、結集進退；六、同住得不；七、多少推讓；八、得歎有無。此八全通前之三味，多在酪教。若準同是聲聞，仍少第二意也。於今別中唯除委業，準義仍有，以同比丘聞轉教故也。故委業時非全無分，自餘諸義並同比丘，於五味中漸教當眾其義不異。

Explaining the enumeration of the śrāvakas: following the *Treatise on the Lotus Sūtra*, the śrāvakas are enumerated first because of eight reasons: 1. to show that having personally heard [the teaching], they will not malign it later; 2. to gather those of indeterminate nature, turning their minds to enter the Great [Vehicle]; 3. to eliminate the arrogance of being noble and venerable, [showing] it is not ultimate; 4. because they constantly follow the Buddha; 5. because their deportment and forms are the same; 6. to cause the internal retinue to abandon desire; 7. to cause the bodhisattvas to be respectful; 8. to cause sentient beings to have faith. However, among the eight reasons in the *Treatise*, only half of the second belongs exclusively to the present sūtra, because those of indeterminate nature attain it in this land; it still lacks half, since those of determinate nature attain it in that land and attain it in the future. The remaining seven reasons, discussing the precedence of the assembly, are common to all sūtras. Bringing the second reason into the other seven, so that each of the seven has the second, only then are all eight reasons fully present in the present sūtra. If according to our present intent, there are three further reasons: wishing to give specific predictions, wishing to specifically open the provisional, and wishing to first reveal the origin; hence the remaining reasons are made eternally distinct from the former teachings. Thus the intent of the *Treatise*'s text is that sūtras are mostly so, which is why it explains them generally. Now we cause the various teachings to be both shared and distinct: in the Vaipulya they are enumerated first for four reasons: wishing to rebuke and deprive them, wishing to secretly guide them, to make them understand and believe, and to cause the flavor to transform. The Prajñā also has four: wishing to scour them, wishing to entrust the tasks to them, secretly guiding them forward, and ripening the butter. Hence we know the text of the *Treatise* applies generally to the preceding two flavors, with four each as just stated, and also differs between before and after. The *Treatise* also says: placing monks first and nuns second also has eight reasons: 1. men are noble, women are lowly; 2. precedence in entering the path; 3. difference of master and disciple; 4. capacity to transmit the Dharma or not; 5. advancing or retreating in the compilation; 6. permitted to dwell together or not; 7. yielding based on greater or fewer numbers; 8. presence or absence of receiving praise. These eight apply fully to the preceding three flavors, mostly belonging to the curd teaching. Following the fact that they are equally śrāvakas, it still lacks the intent of the second. In the present specific case, only entrusting the tasks is excluded; yet according to the principle it is still present, because they equally hear the turning of the teaching with the monks. Therefore, at the time of entrusting tasks, they are not entirely devoid of a share; all the other reasons are identical to the monks. Among the five flavors, for the audience of the gradual teaching, the meaning is not different.