法華文句記 4.96

4.96

古師意者，元是菩薩，初周聞法得成法身，至〈壽量〉中增道損生。今云聲聞至後雖通是菩薩，或有未得無生忍者，不名增道，故但云「無生」。今師前難古人者，本是菩薩尚有至彼方得無生，如初釋惟忖中，先得十住等自是一途，豈令菩薩盡先於法說得無生耶？故知二乘根性獲記者，亦有至後方得無生忍，故不可一概。當知一切皆通初後，但三周後無小名耳。

The ancient master's intent was: originally being bodhisattvas, upon hearing the Dharma in the first cycle they attained the dharmakāya, and in the 'Life Span' they advanced along the path and reduced births. Now we say: although śrāvakas extending to the end are universally bodhisattvas, some among them have not yet attained the acceptance of the non-arising of dharmas and are not called 'advancing along the path,' so it merely says 'non-arising.' When the present master previously challenged the ancients: those who were originally bodhisattvas still had some who reached that point before attaining non-arising—as in the initial explanation of reflection, where first attaining the ten abodes and so on is naturally one distinct course—how could all bodhisattvas be made to attain non-arising in advance during the exposition of Dharma? Thus we know that among those of the two vehicle dispositions who received prediction, there were also those who only later attained the acceptance of non-arising; hence it cannot be generalized. One should know that all extend through the beginning and the end; it is only that after the three cycles the Hinayana designation ceases to exist.