法華論疏 2.76

2.76

但明聲聞有五義，所以須告。一者為聲聞所應作事故者，下〈譬喻品〉云「我雖說汝等滅度，但盡生死而實不滅。」今所應作唯佛智慧，菩薩已發佛心、行佛已作佛智慧業，故不須告菩薩。聲聞未作佛業，欲令其作，是故告之。二者為諸聲聞迴心趣大菩提故者，菩薩發心趣於大道，故不須告。聲聞未迴，今欲令迴，是故須告也。上令作佛因，今明趣佛果。三者護諸聲聞恐怯弱故者，聲聞怖佛道長遠，是故須告。菩薩不爾。四者為令餘人善思念故者，自身子之外，人天菩薩之流竝稱餘人。聲聞本非作佛人，當得作佛，我等云何不求佛耶？令其思念道理。五者為令聲聞不起所作已辦心故者，聲聞有自保究竟之執，是故須告。菩薩無有此病，故不須告。

This only clarifies that there are five reasons regarding the śrāvakas, which is why he had to address them. First, 'for the sake of the task that the śrāvakas ought to perform': the "Parable Chapter" below states, 'Although I taught your nirvāṇa, it was only the exhaustion of birth and death, and not true extinction.' What ought to be performed now is solely the Buddha's wisdom. Bodhisattvas have already brought forth the Buddha-mind, practiced like the Buddha, and already performed the work of the Buddha's wisdom; hence there was no need to address the bodhisattvas. The śrāvakas have not yet performed the Buddha's work, and he wished to cause them to perform it; therefore, he addressed them. Second, 'in order that the śrāvakas turn their minds toward great bodhi': bodhisattvas have brought forth the mind toward the great path, so there was no need to address them. The śrāvakas have not yet turned; now he wished to cause them to turn, and therefore he had to address them. The former caused them to perform the Buddha-cause; the present clarifies turning toward the Buddha-fruit. Third, 'to protect the śrāvakas, fearing they might be faint-hearted': the śrāvakas fear that the Buddha path is long and distant, and therefore he had to address them. Bodhisattvas are not like this. Fourth, 'in order to cause other people to reflect well': outside of Śāriputra himself, the hosts of humans, devas, and bodhisattvas are all called 'other people.' [They reflect:] If the śrāvakas were originally not people who would become Buddhas, yet they are to attain Buddhahood, how could we not seek Buddhahood? This causes them to reflect upon this principle. Fifth, 'so that the śrāvakas do not give rise to the mind that what was to be done is already accomplished': the śrāvakas hold the attachment of preserving their own ultimate achievement, and therefore he had to address them. Bodhisattvas do not have this illness, so there was no need to address them.