仁王護國般若經疏 4.14

4.14

Question: This sūtra says there are none, while other sūtras say there are. How do we reconcile them? Answer: When this sūtra says there are none, there are no beings of transformation; when other sūtras say there are, there are beings of transformation. Therefore, the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*) says: "Śrāvakas are born outside the realms in a world of white silver, where the very name 'affliction' does not exist. It is solely with reference to the absence of afflictions that it is said there are no sentient beings. Yet since śrāvakas have not yet severed ignorance, could there truly be none?" This text precisely conveys the intention of the shared teaching, speaking exclusively of the afflicted sentient beings within the realms. The Vaiśeṣika non-Buddhists teach six categories (padārthas), among which the *Mahābhavasūtra* (*Dayou jing*) is one. That text says: "Apart from these three realms, there is another world." If one says that apart from the three realms there are distinct sentient beings, this is identical to what those non-Buddhists teach. Speaking from the actual principle, if one asserts that there are sentient beings outside the realms, that is identical to non-Buddhists; if one asserts there are none, that is identical to the two vehicles. What the buddhas and bodhisattvas perceive is neither existence nor non-existence; neither existence nor non-existence is neither as-it-is nor different; neither as-it-is nor different means not viewing the three realms as the three realms [ordinarily] are. Matters such as these were only explicitly revealed by the Buddha in the *Lotus Sūtra*. From "Great King, I have always..." onward is the third [part], citing the past to verify the present. I have in the past always said: completely severing the afflictions and retributions of the three realms is termed 'Buddha.' How could there be other sentient beings distinct from the three realms? As for "inherent purity is named the nature of sarvajña," this is the fundamental cause buddha-nature. All sentient beings, buddhas, and bodhisattvas share this alike; how could there be further distinct sentient beings outside the realms to be transformed? From "Sentient beings' fundamental karma..." onward is the third [part], the summary conclusion. The text has two parts: first, a general conclusion on the five patiences. Sentient beings' fundamental karma is affliction; before the buddhas and bodhisattvas attained the Way, they also had afflictions, and it was due to afflictions that they cultivated all merits and wisdom and have now attained buddhahood. The Buddha's original afflictions did not differ from those of present sentient beings, so they are termed 'fundamental.' In "within the five patiences, the fourteen patiences are complete," the second [part] concludes the expanded and abridged [forms]. The abridged is the five patiences; the expanded is the fourteen. That is to say, the three ranks of worthies constitute three, and the daśabhūmi together with the buddha-stage make fourteen. This concludes the above reply to the preceding question along with the benefit for others.