法華玄論 6.119

6.119

第九次明四句。舊云：有四句。一索而機不發，即是鹿園已後無學人及六住菩薩也。二發而不索，法華座席七種學人、五住大士及凡夫是也。三亦發亦索，謂今教時無學人是也。四不發不索，即《法華》前七種學人、五住菩薩及凡夫是也。評曰：破此義如前。今開四句：一者機發而不索，謂菩薩聞一乘領悟，是故機發；無自保之執，是故不索。二者索而不發，如二乘人聞《法華經》不領悟者是也。如求二乘，昔有自保之執，是故今索；而無大機，所以不悟。

Ninth, next explaining the four propositions (catuṣkoṭi). The old [masters] said: There are four propositions. 1. Asking without the spiritual capacity being stirred: namely, those beyond training and bodhisattvas of the sixth abode from the Deer Park onwards. 2. Being stirred without asking: namely, the seven kinds of practitioners in training, mahāsattvas of the fifth abode, and ordinary beings present in the Lotus assembly. 3. Both being stirred and asking: namely, those beyond training at the time of the present teaching. 4. Neither being stirred nor asking: namely, the seven kinds of practitioners in training, bodhisattvas of the fifth abode, and ordinary beings prior to the Lotus Sūtra. Critical appraisal: Refuting this meaning has been done as before. We now present four propositions: 1. Spiritual capacity stirred without asking: namely, bodhisattvas hear the one vehicle and comprehend it, so their spiritual capacity is stirred; having no attachment to self-preservation, they do not ask. 2. Asking without being stirred: as when practitioners of the two vehicles hear the Lotus Sūtra but do not comprehend it. In seeking the two vehicles, they formerly held an attachment to self-preservation and therefore now ask; yet having no great spiritual capacity, they do not awaken.