法華義疏 9.16

9.16

可具五義：一者、文互有隱顯，若並發迹則無實悟之人，若不並發迹則隱菩薩德，是以經文出沒不同。二者、下根發迹則顯菩薩不可思議，現為聲聞已是隱德，於聲聞中復為下根，是故名為不可思議。三者、示作聲聞本為化物，今三根皆悟則化物事畢方得發迹，上章化事未周故不明發迹也。四者、下根人尚發迹，中上根豈是實行耶？故《攝大乘論》云「舍利弗等皆是化人」。故有經云「須菩提者是東方世界青龍陀佛」，則知皆是權行人也。五者、顯示菩薩有發迹、不發迹二種方便也。

This may be accounted for by five meanings: First, the text alternates between concealing and revealing. If all of them were revealed in their origins, there would be no individuals who truly achieved awakening; if none of them were revealed in their origins, the virtues of bodhisattvas would be concealed. For this reason, the sūtra text differs in what appears and what stays submerged. Second, that the lowest capacity has its origins revealed demonstrates that bodhisattvas are inconceivable: to manifest as a śrāvaka is already to conceal virtue, and among śrāvakas to be furthermore of the lowest capacity—therefore this is called inconceivable. Third, manifesting as śrāvakas was fundamentally to transform beings; now that all three capacities have awakened, the task of transforming beings is complete, and only then could their origins be revealed. In the preceding chapters, the work of transformation was not yet comprehensive, so their origins were not made clear. Fourth, if even people of lowest capacity have their origins revealed, how could those of middle and highest capacity be practicing the real [Hīnayāna path]? Therefore, the Mahāyānasaṃgraha says: "Śāriputra and the others are all emanated people." Thus, a sūtra says: "Subhūti is the Buddha Cinglongtuo of the eastern world." Hence we know that they are all practitioners of upāya. Fifth, it demonstrates that bodhisattvas have two kinds of upāya: revealing their origins and not revealing their origins.