法華文句記 8.157

8.157

「因行」下約教，理順即圓教，事逆即三教，唯圓教意逆即是順，自餘三教逆順定故。本迹中言同眾生病者，《大經》云「提婆達多必不破僧」。《報恩經》云：「若有人言提婆達多實是惡人入阿鼻獄者，無有是處。」《大雲經》云：「提婆達多不可思議，所修行業同於如來。」諸新舊章皆云什譯元無此品，並準齊宋錄云，上定林寺釋法獻於于闐國得梵本來，瓦官寺沙門釋法意，齊永明八年十二月譯訖，仍自別行。至梁初有滿法師講經百遍，於寺燒身，乃以此品置〈持品〉前，亦未行天下。至梁末有西天竺國沙門拘羅那陀，此云真諦，重譯此品置〈寶塔〉後。今謂若準《正法華》，西晉時譯已有此品，則梵本不無。若觀所譯，全似什公文體。若準嘉祥三義度量，一者外國相傳，流沙已來多無此品，恐什公未見。今謂什公親遊五竺，豈獨流沙？二者什公譯經多好存略，如《智度》、《百論》之流。此亦不然，西方好廣但略其重，豈可全除正文一品？三云〈寶塔〉命人〈持品〉應命，以〈提婆〉間者，全成剩經，何以安此？今文不云真諦重譯，復云南嶽私安，若必真諦重譯不虛，何妨本譯江東未有。以此驗之，乃成三人俱契經理，望嘉祥三義，全不可依。涉法師云：「不合安此，〈授記〉、〈調達〉應安〈授學無學記品〉中，後智積後應安〈神力品〉內。」今謂若爾，于闐應將兩握經來，法意乃有補接之過，若爾何不〈學無學記〉無學將入千二百中，學人自為一品，況提婆達多不云得果，那忽安置學無學中？

From "causal practice" downward is in terms of the teachings: concordance with principle is the perfect teaching, and discordance in phenomena is the three teachings. Only in the intention of the perfect teaching is discordance identical to concordance; across the remaining three teachings, discordance and concordance are fixed. In "origin and traces," regarding the statement that he shared the sickness of sentient beings: the Great Sūtra says, "Devadatta definitely did not schism the saṅgha." The Sūtra on Repaying Kindness says, "If anyone says that Devadatta is truly an evil person who entered the Avīci Hell, there is no truth to this." The Mahāmegha Sūtra says, "Devadatta is inconceivable; the actions and deeds he practiced were identical to those of the Tathāgata." All the new and old commentaries say that Kumārajīva's translation originally lacked this chapter, and according to the catalogues of the Qí and Sòng dynasties, Shi Faxian of Shangdinglin Monastery obtained a Sanskrit manuscript in Khotan, and the śramaṇa Shi Fayi of Waguan Monastery finished translating it in the twelfth month of the eighth year of the Yongming era of the Southern Qi, and it circulated separately. By the early Liang, Master Man, who had lectured on the sūtra a hundred times, burned his body at the monastery; he placed this chapter before the "Upholding" chapter, yet it still had not circulated throughout the realm. By the late Liang, the śramaṇa Kulanātha—rendered here as Zhen-di (Paramārtha)—from Western India retranslated this chapter and placed it after the "Treasure Stūpa." Now I say: if we judge by the True Lotus Sūtra translated in the Western Jin, it already had this chapter; thus it was not absent from the Sanskrit text. If one observes the style of the translation, it entirely resembles Kumārajīva's prose style. If we appraise the three considerations of Jiaxiang: first, that according to traditions abroad, most manuscripts since the shifting sands lacked this chapter, so Kumārajīva likely had not seen it—now I say Kumārajīva personally traveled through the five regions of India, so how could he only have known the shifting sands? Second, that Kumārajīva's translations often favored abridgment, as in the cases of the Dàzhìdù Lùn and the Śataśāstra—this is also not so; Western [Indian texts] favored breadth, so he only abridged their redundancies, but how could he eliminate an entire canonical chapter? Third, it is said that the "Treasure Stūpa" summoned people and the "Upholding" chapter responded to the summons; interpolating "Devadatta" in between makes it entirely a superfluous text, so why place it here? Now the text does not say that Paramārtha retranslated it, but rather says Nányuè privately placed it there. If it is certain that Paramārtha retranslated it without error, what obstacle is there to the original translation not having reached the region east of the Yangtze River? Verified by this, it turns out that all three masters conformed to the principle of the sūtra; looking to Jiaxiang's three considerations, none of them can be relied upon. Master She says: "It was improper to place it here; the conferral of prophecy on Devadatta should have been placed in the 'Conferring of Prophecy on Those in Training and Beyond Training,' and the later section after Prajñākūṭa should have been placed in the 'Supernatural Powers' chapter." Now I say that if it were so, Khotan should have brought two handfuls of scriptures, and Fayi would have committed the fault of stitching them together; if so, why not place the arhats of the "Training and Beyond Training Prophecy" into the twelve hundred, leaving those in training as a separate chapter? Furthermore, Devadatta is not said to have attained the fruit, so how could he suddenly be placed among those in training and beyond training?