法華義疏 3.341

3.341

Regarding 'If my disciples claim of themselves': this is the third [part], showing the gate of gain and loss. The preceding explained that the principle is uniquely one, and next explained that through the expedient means of the five turbidities there are three, with the provisional and real, existence and non-existence, being clearly credible; if one does not believe it, one is an evil person. Thus next it explains gain and loss. Now, the teaching capable of covering [beings] does not go beyond the real and the provisional, and the persons who receive the teaching also have only gain and loss; these matters completely encompass the entire work of a single conversion. Divided according to the text, there are two parts: first it explains loss, next it explains gain. Gain and loss each have two persons, making four persons in all. Regarding the two persons within loss: the first is one who has not attained the Hīnayāna but claims to have attained the Hīnayāna, and does not believe in the Lotus [Sūtra]; the second is one who has already attained the fruit of the Hīnayāna, but since the Hīnayāna fruit is non-ultimate, claims of oneself that it is ultimate and does not pursue the Great [Vehicle], which is also called a loss. The first is an ordinary loss, and the second is a noble loss; these two fully encompass all matters of loss without exception. Regarding 'If my disciples claim of themselves to be arhats, etc.': the above explained that the ekayāna is real and the triyāna is upāya; now one loses these two meanings, generally showing that one clings to the small as real and is confused about the three being provisional. This explains that one who has not attained the ultimate fruit of the Hīnayāna claims to have attained the ultimate fruit of the Hīnayāna; this recounts the loss within the Hīnayāna, namely the band of five thousand. Regarding 'neither hearing nor knowing that the Buddhas, the Tathāgatas, only teach and transform bodhisattvas': this passage clarifies that they do not know of the common convergence into the ekayāna, meaning they are confused about the reality of the ekayāna. This recounts the loss within the Mahāyāna. 'Not hearing' means not hearing the teaching. 'Not knowing' means not knowing the principle. The five thousand people above did not hear the broad exposition of the reality of the ekayāna; hence it says 'neither hearing nor knowing'. From 'such as these are not disciples of the Buddha' downward: the preceding two lines took up their subjective claims, and now this passage judges their gain and loss. The band of five thousand, having not attained the ultimate of the Hīnayāna, claimed to have attained the ultimate; obstinately clinging to the Hīnayāna, they are not embraced by the Hīnayāna; and neither hearing nor knowing that [the Buddhas] only teach and transform bodhisattvas, being confused about the Great [Vehicle], they are not embraced by the Mahāyāna. Therefore they are not disciples of the Buddha; by being not disciples of the Buddha, it clarifies that they are not inner ordinary persons, and below it clarifies that they are not the seven noble persons. From 'Moreover, Śāriputra' downward: the second [part] explains the noble loss. There are also three lines: the initial line explains that having already attained arhatship, clinging to it as ultimate and adhering to the teaching of the triyāna, they do not recognize the provisional. From 'not progressing to seek' downward: the second [line] explains that they do not recognize the reality of the ekayāna. From 'you should know that these people' downward: the third line judges gain and loss. For an arhat viewed from the perspective of the Mahāyāna, it is truly non-ultimate, yet they claim of themselves that it is ultimate; claiming of themselves that it is ultimate, they do not progress to seek the Buddha path; you should know that they are also people of overweening pride.