法華義疏 9.244

9.244

「復有學無學」，第三文。《涅槃》云「八十」，今云「八千」，或可「千」字少點，故誤成「十」耳。或可別有八十也。然經既會三歸一皆成菩薩，而猶言聲聞者，凡有三義：一者、仍本為名。二者、雖復悟一不失於三。所以然者，本破三病是故說一，三病既除一藥亦息，非三非一故能一能三也。三者、即詺菩薩以為聲聞，如前云「我等今者真是聲聞，以佛道聲令一切聞」。聲聞於異土弘經者：一者、迹示鈍根，如前釋之。二、斥此土難化。三者、《注經》云「菩薩於此土、聲聞於他土者，欲明一乘既顯萬流可一，國無彼此、悟無少大，在誓雖異所暢彌同也」。

From "There were also trainees and adepts" onward is the third text. The *Mahāparinirvāṇa Sūtra* says "eighty," while here it says "eight thousand"; perhaps the character "thousand" (千) was missing a stroke and thus mistakenly became "ten" (十), or perhaps there was separately a group of eighty. Now, since the sūtra has unified the three to return to the one so that all become bodhisattvas, why does it still speak of śrāvakas? There are three meanings: first, retaining their original name; second, although they have awakened to the one, they do not lose the three. Why? Because the one was spoken originally to cure the three sicknesses; once the three sicknesses are eliminated, the one medicine also ceases. Being neither three nor one, they can be one and can be three. Third, calling bodhisattvas śrāvakas directly, as stated earlier: "We now are true śrāvakas, causing all to hear the voice of the Buddha path." As for the śrāvakas propagating the sūtra in other lands: first, manifesting traces of dull faculties, as explained previously; second, rebuking this land as difficult to convert; third, as the *Commentary* says, "That bodhisattvas propagate in this land while śrāvakas propagate in other lands is intended to show that once the One Vehicle is revealed, the myriad streams become one; lands admit no division of here and there, and awakening knows no minor or major; though they differ in their vows, that which they proclaim is profoundly identical."