法華玄論 7.128

7.128

答：值常不輕菩薩者，初謗後信，初謗故千劫墮無間獄，後信故得入菩薩位。如經文所列五千人，直明起去不明是謗，取其不謗義則勝、不聞法義則劣，初人聞經故勝、謗故劣也。又初人聞經不聞經皆謗。次人聞經則謗，不聞則不謗，故初人劣、第二人勝。又初人多是實行人，五千多是變化人。第三人臨命終時生邪見謗無聖道，此人非但謗小亦謗大，前二人但謗大不謗小。據此義則前二人為勝、後人為劣也。又第三人但墮一劫無間，初人千劫受苦，則初人為劣、後人為勝。晚見論明四種聲聞：一決定聲聞、二增上慢聲聞、三退菩提心聲聞、四應化聲聞。決定聲聞者，即是本學小乘行得證四果，故名決定聲聞。增上慢者，不得四果妄謂言得。此二是小乘中得不得二也。退大為小及應化為小，此二就大乘中明得失，故有二也。此四攝一切聲聞皆盡，與上五種不相違，但廣略為異耳。論明得記不得記者，退菩提心及應化人此二得記，決定聲聞及增上慢此二根未熟故不與授記。

Answer: Those who encountered Bodhisattva Sadāparibhūta slandered at first and had faith later; because of slandering at first, they fell into the Avīci hell for a thousand kalpas, but because of having faith later, they were able to enter the bodhisattva stages. As for the five thousand persons listed in the sūtra text, it directly explains that they rose and departed, without explaining that they slandered; taking the sense that they did not slander, they are superior, but taking the sense that they did not hear the Dharma, they are inferior. The first persons are superior because they heard the sūtra, and inferior because they slandered. Furthermore, the first persons slandered whether they heard the sūtra or did not hear the sūtra. The second persons slandered if they heard the sūtra, but did not slander if they did not hear it; therefore the first persons are inferior and the second persons are superior. Furthermore, the first persons were mostly actual practitioners, while the five thousand were mostly transformed persons. The third person, when approaching the end of life, gave rise to wrong views and slandered that there is no noble path; this person slandered not only the Lesser but also the Great. The former two persons slandered only the Great and did not slander the Lesser. According to this meaning, the former two persons are superior and the latter person is inferior. Furthermore, the third person falls into Avīci for only one kalpa, whereas the first persons suffer for a thousand kalpas; thus the first persons are inferior and the latter person is superior. Later I saw a treatise explaining four kinds of śrāvakas: first, determined śrāvakas; second, śrāvakas of overweening pride; third, śrāvakas who regressed from the bodhicitta; fourth, transformed śrāvakas. Determined śrāvakas are those who originally studied the practices of the Hinayāna and attained the realization of the four fruits; hence they are named determined śrāvakas. Those of overweening pride are those who did not attain the four fruits but falsely claimed to have attained them. These two are attainment and non-attainment within the Hinayāna. Regressing from the Great to become Lesser and manifesting transformations to become Lesser: these two explain gain and loss in terms of the Mahāyāna, and hence there are two. These four encompass all śrāvakas exhaustively; they do not contradict the five kinds above, differing only in being broad or brief. As for the treatise's explanation of receiving or not receiving prophecies: those who regressed from the bodhicitta and transformed persons—these two receive prophecies; determined śrāvakas and those of overweening pride—the faculties of these two are not yet ripe, so they are not bestowed prophecies.