法華義疏 3.260

3.260

「爾時佛告舍利弗」下，第三、歎淨眾。文有四句：一、歎淨眾；二、毀不淨眾；三、誡聽；四者、受旨。《智度論》云「枝葉不堪為用，如五千人無法器用，雖能聞一乘，不能發菩提心修菩薩行紹佛業，是故無用。貞實堪有柱樑之用，如淨眾是法器，聞經堪有紹佛業用」。「舍利弗如是」下，毀不淨眾，上明住則有二損，今明去有兩益：一、現在無起謗法之罪，未來不招苦報。二者、聞上略說作未來信解因也。復誡聽者有二義：一者、五千起席大眾擾動，故重令諦聽。二者、既是淨器，堪聞法故令諦聽也。次、受旨，如文易知。

From “At that time the Buddha addressed Śāriputra” onward, the third [section] praises the pure assembly. The text has four phrases: first, praising the pure assembly; second, disparaging the impure assembly; third, admonishing them to listen; fourth, receiving the instruction. The Da zhidu lun says: “Branches and leaves are useless, just as the five thousand people are useless as Dharma vessels: although they are able to hear the ekayāna, they cannot produce the bodhicitta, practice the bodhisattva conduct, and inherit the Buddha's lineage; therefore they are of no use. The sound core is fit for use as pillars and beams, just as the pure assembly is a Dharma vessel: hearing the sūtra, they are capable of inheriting the Buddha's lineage.” From “Śāriputra, such as this” onward, it disparages the impure assembly: above it explained that their staying would have two disadvantages; now it explains that their leaving has two benefits. First, in the present they will not commit the sin of slandering the Dharma, and in the future they will not incur painful retribution. Second, hearing the preceding brief explanation will serve as a cause for their future faith and understanding. Furthermore, the admonition to listen has two meanings: first, when the five thousand rose from their seats, the great assembly was disturbed, so he reiterated that they should listen attentively; second, since they are pure vessels capable of hearing the Dharma, he bids them listen attentively. Next, receiving the instruction is easy to understand from the text.