法華文句記 2.59

2.59

次「列菩薩眾者」，《大論》第四先問：何名菩提薩埵？答：一切諸佛法，戒定及智慧，能利益一切，是名為菩提；其心不可動，能忍成道事，不斷亦不破，是名為薩埵。應約三教以釋答文，對小成四。「菩薩為出家」等者，《論》有二問，初問：聲聞經中有四眾，無菩薩者何？答：有二種道，謂聲聞、菩薩，四眾是聲聞道，故聲聞經無菩薩眾。次問具如今文，答云：通雖如此，別則不然，具如今文。《論》問：若爾，衍經何不獨列菩薩？此問意者，小乘教中菩薩非正，但列聲聞及以四眾，菩薩入在四眾中攝；衍中聲聞非正，亦應但列菩薩，四眾攝在菩薩中耶？《論》答云：是乘廣大諸乘皆入，如恒河中不受大海，大海即能受於恒河。論答意者，實如所問，但為攝取漸令歸大如恒入海，彼存方便，若依今文先識諸部共別有無，方識今經列眾之意，非關列眾離合能辨大小偏圓，如《金剛經》唯列小數及《金光明》大小俱無，豈可能判大小別耶？故知先以教定，以教辨人則百無一失。「故今」等者，言通意別。「若具存」等者，先辨存略。「菩提」下正釋名，先約上求，又成下約化他。摩訶比前亦大等三，具有四教道知用三，故云多種，具如《玄》等及《止觀》中。一一四弘即其始也，一一利生即其用也，一一道品即其行也，一一法門即所知也。四弘若別四三必殊，及簡五味，方是今經圓妙菩薩也。

Next, as for "listing the assembly of bodhisattvas": Fascicle 4 of the *Mahāprajñāpāramitā-śāstra* first asks: What is called a bodhisattva? It answers: All the dharmas of the buddhas, precepts, concentration, and wisdom, able to benefit all—this is called *bodhi*; their minds cannot be moved, able to endure the matters of attaining the path, neither broken nor severed—this is called *sattva*. One should interpret the answering text in terms of the three teachings; contrasted with the Small, they become four. As for "bodhisattvas being renunciants," and so forth: the *Śāstra* has two questions. The first question: There are the four assemblies in the śrāvaka sūtras; why are there no bodhisattvas? It answers: There are two kinds of paths, namely śrāvaka and bodhisattva; the four assemblies belong to the śrāvaka path, hence the śrāvaka sūtras lack a bodhisattva assembly. The next question is fully as in the present text; the answer says: Although in general it is like this, specifically it is not so, fully as in the present text. The *Śāstra* asks: If so, why do the Mahāyāna sūtras not exclusively list bodhisattvas? The intent of this question is: in the Hīnayāna teaching, bodhisattvas are not primary, so they merely list the śrāvakas and the four assemblies, with bodhisattvas subsumed within the four assemblies; in the Mahāyāna, śrāvakas are not primary, so should they also merely list bodhisattvas, with the four assemblies subsumed within the bodhisattvas? The *Śāstra* answers, saying: This vehicle is vast and all vehicles enter it, just as the Ganges does not receive the great ocean, but the great ocean is able to receive the Ganges. The intent of the *Śāstra*'s answer is: it is truly as asked, but merely to gather them in and gradually cause them to return to the Great, like the Ganges entering the ocean, it preserved skillful means there. If one relies on the present text, one must first recognize the presence or absence of the shared and distinct among the various divisions; only then will one recognize the intent of listing the assembly in the present sūtra. It is not that whether the listed assembly is separated or combined can distinguish great from small, or one-sided from perfect. For example, the *Diamond Sūtra* lists only a small number, and the *Suvarṇaprabhāsa* has neither great nor small; how could one judge the distinction of great and small [by this]? Therefore know that one first determines by the teaching; distinguishing the persons by the teaching, not one out of a hundred will err. As for "therefore now," and so forth: the words are general but the intent is specific. As for "if fully preserved," and so forth: this first distinguishes retention and omission. Below "bodhi," it correctly explains the name: first in terms of seeking above; and "further accomplished" below is in terms of transforming others. Compared to before, *mahā* also has the three of great and so forth, possessing the three of path, knowledge, and function across the four teachings; hence it says "many kinds," fully as in the *Mystic Principle* and so forth and in *Śamatha-vipaśyanā*. Each of the four universal vows is their beginning; each benefiting of sentient beings is their function; each path-factor is their practice; each dharma gate is what is known. If the four universal vows are distinct, the four and three must be different; and only when winnowing through the five flavors is one the perfect and wondrous bodhisattva of the present sūtra.