法華義疏 3.280

3.280

可具四句：一者、始習學大乘終亦聞大乘，此人懸信。二者、始習大乘，中志斯意，故初為其說小，小心稍改故終為說大，此人聞《法華》亦信。三者、本學大乘而後聞說大乘便退取小，如《大品》六十菩薩成羅漢。又至《涅槃經》，雖聞有佛性而猶成羅漢。以此例之，聞《法華》亦有成羅漢者，如此之人聞大亦信也。四者、有始學小乘而終聞說大，此人多不生信，以其習小乘日久，若聞大乘乖其本心故不生信也。

There are four propositions: first, those who began by practicing and studying the Mahāyāna and ultimately also heard the Mahāyāna—such people have profound prior faith. Second, those who began by practicing the Mahāyāna, but midway inclined their intent toward this [lesser path], so he initially taught them the Hīnayāna, and as their small mind gradually changed, he ultimately taught them the Mahāyāna—such people, hearing the Lotus, also believe. Third, those who originally studied the Mahāyāna, but later, upon hearing the Mahāyāna taught, retreated to take up the Hīnayāna, as with the sixty bodhisattvas in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra who became arhats; furthermore, reaching the Nirvāṇa Sūtra, although they heard of the buddha-nature, they still became arhats. By this analogy, among those who heard the Lotus there were also those who became arhats; such people, hearing the Mahāyāna, also believe. Fourth, there are those who began by studying the Hīnayāna and ultimately heard the Mahāyāna taught; these people mostly do not generate faith, because having practiced the Hīnayāna for a long time, hearing the Mahāyāna goes against their original disposition, and so they do not give rise to faith.