法華義疏 5.32

5.32

身子入法性有三時：一者、初遇頞鞞即聞空法，故云息心達本源故名為沙門。本源者即法性也。以聞此言得法眼淨，所以入也。二者、身子得初果已，後聞佛與長爪論義，責不忍之見墮麁細兩負，明諸法空。身子聞於此言便成羅漢，又是同入法性也。三者、從得羅漢已後歷聞《大品》及方等眾經，皆明三乘同入法性，故始末言之凡有三時同聞法性。

There are three periods in which Śāriputra entered the nature of phenomena: First, when he first encountered Aśvajit, he immediately heard the teaching of emptiness, hence it is said, 'Ceasing the mind and reaching the primal source, one is therefore called a śramaṇa.' The primal source is indeed the nature of phenomena. Having heard these words, he attained purity of the Dharma-eye, which is how he entered it. Second, after Śāriputra attained the first fruit, he later heard the Buddha debate with Dīrghanakha, reproving his view of non-acceptance as falling into both coarse and subtle defeats, and elucidating that all phenomena are empty. Hearing these words, Śāriputra immediately became an arhat; this was likewise entering the nature of phenomena together [with others]. Third, after becoming an arhat, he successively heard the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and various Vaipulya sūtras, all of which elucidate that the three vehicles enter the nature of phenomena together. Therefore, speaking from beginning to end, there were altogether three periods of hearing the nature of phenomena together.