法華玄論 7.142

7.142

Next, the various fourfold propositions are clarified. There are: generating the thought [of awakening] earlier and receiving prediction later; generating the thought later and receiving prediction earlier; generating the thought earlier and receiving prediction earlier; generating the thought later and receiving prediction later. Furthermore, generating the thought earlier and attaining Buddhahood later, or generating the thought later and attaining Buddhahood earlier, are easily understood, as in the cases of Śākyamuni, Maitreya, and so forth. Next, in the Lotus Sūtra, the fourfold propositions intertwining the Hinayāna and Mahāyāna are: First, the Hinayāna has no superiority or inferiority, whereas the Mahāyāna has superiority and inferiority. For instance, the five hundred disciples are all arhats, so in the Hinayāna there is neither superior nor inferior; yet the five hundred sequentially receive prediction of attaining Buddhahood, so earlier and later in the Mahāyāna have superiority and inferiority. Second, the Hinayāna has superiority and inferiority, whereas the Mahāyāna has no superiority or inferiority, as in the case of the two thousand trainees and non-trainees. Because among the two thousand there are both trainees and non-trainees, there is superiority and inferiority, but because they attain Buddhahood simultaneously, there is neither superior nor inferior. Third, the Hinayāna is inferior while the Mahāyāna is superior. For instance, Ānanda attained the first fruit [of the stream-enterer] and attains Buddhahood first; the Hinayāna is superior while the Mahāyāna is inferior, as Rāhula attains arhatship and attains Buddhahood later. These four fully explain the "Prediction of the Five Hundred Disciples" and the "Prediction of Trainees and Non-Trainees" chapters. Further, another four propositions: First, they are equally non-trainees, but receive prediction earlier and later, as with the arhats of the three capacities, and so forth. Second, they are equally non-trainees and receive prediction simultaneously, as with the five hundred arhats. Third, they differ as trainees and non-trainees, yet receive prediction simultaneously, as with the two thousand disciples. Fourth, they differ as trainees and non-trainees, and their receipt of prediction also differs in earlier and later, as with Ānanda, Rāhula, and so forth. These four propositions comprehensively encompass the three cycles [of preaching].