法華玄義釋籤 19.31

19.31

次難不定者為三：初總舉諸經，次別引《央掘》列眾明常，三以《淨名》為並。次文言「央掘列眾」者，彼經初云：「爾時世尊，與無量菩薩摩訶薩，及四眾天龍八部，毘舍遮、富單那等，日月天子及護世等，皆云無量。」始從鹿苑，方等般若，法華涅槃，經初列眾，皆有聲聞菩薩雜眾，央掘亦爾。仍云無量，故云委悉。「彈斥明常」者，如彼《央掘》偈云：「云何名為一？謂一切眾生，皆以如來藏，畢竟恒安住。云何名為二？所謂名與色，此是聲聞宗，斯非摩訶衍。云何名為四？所謂四聖諦」，是則聲聞宗，斯非摩訶衍。一切諸如來，第一畢竟常，是則大乘諦，非苦是真諦。「云何名為五？所謂彼五根，是則聲聞宗，斯非摩訶衍，所謂彼眼根，於諸如來常」等，具如《止觀》第七卷引，乃至增十亦復如是。如是等文，彈訶聲聞明於常住，最為顯著，餘如彼經。又如《無垢施女經》「阿闍世王有女名無垢施，於晨朝時著玉屣踞父殿坐。爾時舍利弗與八大聲聞、文殊師利等八大菩薩，入城乞食，各先作念。舍利弗念言：我當入如是定已，願舍衛城中一切眾生聞四聖諦法。目連念言：願令城中一切眾生無有魔事。如是十六人各作念已次第到城，入無垢施女門，詣其乞食，皆被此女如其心念種種彈訶。此十六人還佛所述已。佛記是女等（云云）。」三文者為三：初以同有彈訶為並，次「又淨名」下以訶在昔與《央掘》同為難，三「若謂」下以明常被緣為難。

Next, refuting the indeterminate [teaching] has three parts: first, universally citing various sūtras; second, specifically citing the Angulimālīya Sūtra in listing the assembly and explaining eternity; third, drawing a parallel with the Vimalakīrti Sūtra. Next, regarding the statement 'The Angulimālīya lists the assembly', the beginning of that sūtra states: 'At that time the World-Honoured One was with immeasurable bodhisattva-mahāsattvas, as well as the fourfold assembly, the gods, dragons, and eight classes, piśācas, pūtanas, and the like, the sun and moon devaputras, and world-protectors, etc., all said to be immeasurable.' From the Deer Park onwards, through the vaipulya and prajñā, to the Lotus and Nirvāṇa, the listing of the assembly at the beginning of sūtras invariably includes a mixed assembly of śrāvakas and bodhisattvas; the Angulimālīya is also like this. It still says 'immeasurable', hence it is said to be detailed. Regarding 'rebuking and explaining eternity', as the verse of that Angulimālīya says: 'What is called one? It means all sentient beings, relying on the tathāgatagarbha, ultimately and constantly abide peacefully. What is called two? So-called name and form; this is the śrāvaka tenet, it is not the Mahāyāna. What is called four? So-called four noble truths; this is the śrāvaka tenet, it is not the Mahāyāna. All Tathāgatas are foremost and ultimately eternal; this is the Mahāyāna truth, suffering is not the true truth. What is called five? So-called five roots; this is the śrāvaka tenet, it is not the Mahāyāna. The so-called eye root is eternal with respect to the Tathāgatas', etc., fully cited as in the seventh fascicle of Zhiguan, and so on up to increasing by tens. Passages such as these, which rebuke śrāvakas and illuminate the eternally abiding, are most conspicuous; the rest is as in that sūtra. Again, as in the Sūtra of the Maiden Vimaladattā: 'King Ajātaśatru had a daughter named Vimaladattā, who in the early morning wore jade clogs and sat in her father's palace. At that time, Śāriputra along with eight great śrāvakas, and Mañjuśrī along with eight great bodhisattvas, entered the city to beg for alms, each having first formed a thought. Śāriputra thought: After I enter such a samādhi, I vow that all sentient beings in the city of Śrāvastī shall hear the Dharma of the four noble truths. Maudgalyāyana thought: I vow to cause all sentient beings in the city to be free from demonic affairs. When the sixteen people had each formed their thoughts and arrived at the city in succession, they entered the gate of the maiden Vimaladattā and approached her to beg for alms, but all were rebuked in various ways by this maiden in accordance with their thoughts. These sixteen people returned and reported to the Buddha [what had happened]. The Buddha bestowed a prophecy upon this maiden', etc. The third section has three parts: first, drawing a parallel based on similarly having rebukes; second, from 'Moreover, Vimalakīrti' downward, raising a challenge based on rebuking in the past being identical to the Angulimālīya; third, from 'If it is said' downward, raising a challenge based on explaining eternity in response to conditions.