法華文句記 4.147

4.147

「願生」至「十四生」者，以願簡其任運生數而值佛者，若願生者生數未滿，若後在天願尚牽來，具如眷屬妙中，是故此人即名聲聞。言「十四生」者，人天各七，但總立七或二十八，具如《止觀》第六記。明極鈍者至十四耳，故生未滿即成無學。「二三果」者，如一來人及五含中後之三人，知佛出世尚有從天下來親近佛等，若上流者縱至無色及無色般，並有起欲界化來見佛者，若不見佛亦可容得有餘般時，亦名獨覺，故云「二果三果例然」。今云「例然」者，以從願故，況復二果欲人天生願亦易牽。「變化緣覺」者，義準聲聞亦具四種，今文列一義已含三，所化兼二故也。

"By vow birth" to "fourteen births": this uses vows to distinguish those who, instead of their natural number of births, encounter the Buddha; if they are born by vow, their number of births is not yet complete, and if they are later in heaven, the vow can still draw them here, fully explained as in the Wondrousness of Retinue; therefore, such a person is called a voice-hearer. As for "fourteen births": seven each among humans and devas, but generally established as seven or twenty-eight, fully explained as in the Notes on the Sixth [Fascicle] of Stopping and Contemplation. It clarifies that the extremely dull reach fourteen, so before their births are exhausted they become non-learners. "Second and third fruits": like the once-returners and the latter three among the five non-returners, knowing that a buddha has appeared in the world, there are still those who descend from heaven to draw near to the buddha, and so forth; if they are upper-streamers, even if they reach the formless [realm] and formless parinirvāṇa, there are those who emanate an apparition in the desire realm to come see the buddha; if they do not see the buddha, it is also permissible that when they attain parinirvāṇa with residue, they are also called solitary awakened ones; hence it says "the second and third fruits are likewise by analogy." Now saying "likewise by analogy" is because they follow their vows; how much more so with the second fruit, who desire to be born among humans and devas, whose vows are also easily drawn. "Apparitional condition-awakened ones": in principle, conforming to the voice-hearers, they also possess four kinds; the present text lists one, but its principle already contains the three, because those whom they transform also encompass the two.