法華玄論 5.34

5.34

答：舊經師云初周為上根人說，次周為中根人說，後周為下根人說。評曰：直作此名，於文未善。若三說各為三根，三根各聞一說，則皆是上根，何名三品？設云上根聞一說、中根聞二說、下根聞三說者，則不應言法說為上根、譬說為中根、宿世為下根。今所明者，初周說通為三根，而上根一聞即解；次周說通為中下，而中根再聞方悟；宿世因緣說但為下根，下根三聞始了。故《釋論》明身子一聞即證初果，目連再說方證見諦，下根理應三也。

Answer: Former sūtra masters said that the first cycle was preached for people of superior capacity, the second cycle was preached for people of middling capacity, and the final cycle was preached for people of inferior capacity. We evaluate this: Simply positing these names does not fit well with the text. If the three preachings were each for three capacities, and the three capacities each heard only one preaching, then they would all be of superior capacity—why speak of three grades? If one were to say that superior capacities hear one preaching, middling capacities hear two preachings, and inferior capacities hear three preachings, then one should not say that the doctrinal preaching is for superior capacities, the parabolic preaching is for middling capacities, and the past lives [preaching] is for inferior capacities. What is explained now is that the preaching of the first cycle is broadly for all three capacities, but those of superior capacity understand upon a single hearing; the preaching of the second cycle is broadly for middling and inferior [capacities], but those of middling capacity awaken only upon hearing it a second time; the preaching on causes and conditions in past lives is only for inferior capacities, and those of inferior capacity comprehend only upon hearing it thrice. Therefore the *Upadeśa* explains that Śāriputra realized the first fruit upon a single hearing, Maudgalyāyana realized the seeing of the truth only upon a second preaching, and those of inferior capacity should logically require three.