妙法蓮華經玄贊 5.92

5.92

聲聞類異者，論云聲聞有四：一決定，二增上慢，三退菩提心，四應化。如來與二授記，謂應化、退菩提心者，除決定、增上慢者，根未熟故，如來不與記。菩薩與記，菩薩與記者方便令發心故，常不輕記是。此言未熟者、增上慢者，可爾；趣寂畢竟不熟，云何言未熟？「未」者不也。准理應云趣寂之人不愚於法，信根未熟佛不與記，不分明記當來之世得作佛故；菩薩與記，奄含記別有理佛性故，方便令發信大乘心。增上慢者，信向根未熟，佛亦不分明記別當來成佛之事；菩薩亦為奄含記別，方便令發信向之心。今合為文言根未熟，非趣寂者當亦可成佛。《莊嚴論》云「餘人善根涅槃時盡，菩薩善根不爾」。《涅槃經》中說「須陀洹等皆得成佛，名不解我意」，故知趣寂定不作佛。應化聲聞者，有人言即舍利弗四大聲聞上根、五百中根、學無學下根。今解不爾，《華嚴經》初說有舍利弗是應化，後入〈法界品〉舍利弗將六千弟子從自房出，文殊師利為說十法乃發菩提心，即此中授記者，故非應化也。舍利弗獨是上根聲聞，四大為中，五百等為下，准下經言富樓那等是法華一會應化者也。如《攝論》十義一乘中解化，與《楞伽》等經同，聲聞多劫入涅槃，飲三昧酒醉逸而臥，後從定起發心向大等，是諸佛菩薩之所化作，誘餘類故。

Regarding the differences among classes of śrāvakas, the treatise says there are four kinds of śrāvakas: first, the determined; second, the overweeningly proud; third, those who have retreated from the aspiration to awakening (bodhicitta); fourth, those who are manifestations. The Tathāgata bestows prophecies upon two kinds: namely, the manifestations and those who have retreated from the aspiration to awakening. He excludes the determined and the overweeningly proud; because their faculties are not yet mature, the Tathāgata does not bestow a prophecy upon them. As for bodhisattvas bestowing prophecies, when bodhisattvas bestow prophecies, it is by expedient means to cause them to arouse the aspiration [to awakening], as with Sadāparibhūta's prophecy. Speaking here of those who are 'not yet mature,' in the case of the overweeningly proud, this may be so; but those bent on quiescence are ultimately never mature, so why does it say 'not yet mature'? 'Not yet' (wei) means 'not' (bu). According to correct principle, one should say that those bent on quiescence are not foolish regarding phenomena, but because their faculty of faith is not mature, the Buddha does not bestow a prophecy upon them, not explicitly prophesying that they will attain buddhahood in a future age; when bodhisattvas bestow prophecies, they implicitly and vaguely prophesy on the basis of their possessing the buddha-nature in principle, using expedient means to cause them to arouse a mind of faith in the Mahāyāna. As for the overweeningly proud, their faculty of faith and inclination is not yet mature, so the Buddha likewise does not explicitly prophesy the matter of their future attainment of buddhahood; bodhisattvas also give an implicit and vague prophecy, using expedient means to cause them to arouse a mind of faith and inclination. Here, combining them into one statement, it says their 'faculties are not yet mature,' but it does not mean that those bent on quiescence can also attain buddhahood in the future. The Mahāyānasūtrālaṃkāra says: 'The roots of good of other persons are exhausted at the time of nirvāṇa; the roots of good of bodhisattvas are not so.' In the Nirvāṇa-sūtra it is said: 'Those who say stream-enterers (srotāpanna) and so forth will all attain buddhahood are called people who do not understand my meaning.' Therefore we know that those bent on quiescence definitely do not become buddhas. As for the manifestational śrāvakas, someone says that these are Śāriputra and the four great śrāvakas as superior faculties, the five hundred as middling faculties, and the trainees and non-trainees as inferior faculties. I now explain that this is not so: the Avataṃsaka-sūtra at first says that there is a Śāriputra who is a manifestation, but later, entering the 'Chapter on the Dharma-dhātu,' Śāriputra leads six thousand disciples out from his own room, and Mañjuśrī explains ten teachings for them, whereupon they arouse the aspiration to awakening; this is precisely the one prophesied here, and hence he is not a manifestation. Śāriputra alone is a śrāvaka of superior faculties, the four great [disciples] are middling, and the five hundred and others are inferior. Based on the subsequent sūtra passage, it says that Pūrṇa and others are the manifestations in this single assembly of the Lotus Sūtra. As explained in the ten meanings of the Single Vehicle in the Mahāyānasaṃgraha regarding manifestations, identical to the Laṅkāvatāra and other sūtras: when śrāvakas enter nirvāṇa for many kalpas, drinking the wine of samādhi and lying intoxicated and negligent, and later arise from concentration to arouse the aspiration toward the Great [Vehicle] and so forth, these are manifestations produced by the buddhas and bodhisattvas in order to entice other classes [of beings].