法華玄義釋籤 20.23

20.23

四明合不合中二：先總明來意，次「若華嚴」下正明合不合。又為二：初正釋，次問答釋疑。初文三：初明五味有合不合。前三味不合，般若有合不合，法華一向合，「合」是「會」之異名；次「自鹿苑」下明合不合所以；三「總就」下四句分別合不合相。初文中言「後分」等者，準《不思議境界經》云：「舍利子等五百聲聞，皆是他方極位菩薩，故今在此逝多林會迹示聲聞。」據《華嚴經》，文殊師利逝多林出時，舍利弗語五百言：汝等且觀文殊師利相好威儀等。觀彼經中舍利弗語辭，似如已聞諸大乘竟。如在方等般若會時，未能悟故狀當聾瘂，以後分之言，時仍長遠，亦可通在鹿苑之前，今且判在華嚴會時。次文中二：初通明三乘得合之處，次別顯聲聞得合之處。初文又二：初明在法華，次明在涅槃。二文各有先釋、次引證。次別顯聲聞中二：先標二教，次釋二教。釋中二：先祕、次顯。初祕中以提謂況出三時，此文可以通冠一切。次明顯中三：初論未入位隨處得入者，意云此等不專在法華，非謂全不至法華。次明住果不過法華。三「未入位」下明法華中上慢之輩來至涅槃。次文中言「敦信」者，入位之人借使至法華不肯合者，正當敦逼之文。文云「若有實得阿羅漢，不信此法者，無有是處。」當知不合即是不信，不信故名不實得，故云「不合成增上慢」。上慢之人實不得入，得入之人非增上慢。第三文中言「五千起去」者，於涅槃會方得入妙。又大《纓珞．譬喻品》中，「復有五千菩薩聞佛說如來法身功德，即從座起遶佛三匝而退。目連問佛：此諸正士脩菩薩道，已入如來正法之藏，行過二乘，何故聞說三身深義，不受而退耶？佛言：善男子！此人聞說是法，沸血流面。何以故？是無量劫恒誹謗受罪。此五千者，從過去恒沙佛所，脩六度起想著，有悔心有退轉，當經歷多劫勤苦，千佛過去猶不得度，其上首者名曰勇智，雖脩菩薩道，欲得成佛不可得，如人欲於虛空造室。」已發菩提心脩六度行，有著有悔心有退轉，雖聞三身，尚從座起去，況諸聲聞未曾入位增上慢者？是方等部抑挫之辭，故云「千佛過去」。若其實說，此人於涅槃中，尚已得入三四句分別中，初句云「華嚴三藏非合非不合」者，華嚴帶別名非合，既是純大不與小並，則不同於方等般若，名非不合。三藏純小未合於大，名為非合，既是純小不與大並，不同方等般若並對而說，名非不合。「涅槃亦合亦不合」者，本不住小名亦合，仍存方便名亦不合。餘句可知。次釋疑如文。

Fourth, in clarifying the convergence and non-convergence, there are two [parts]: first, generally clarifying the purpose of its inclusion; second, from "If the Avataṃsaka" onwards, directly clarifying convergence and non-convergence. This also has two [parts]: first, the direct explanation; second, question and answer resolving doubts. In the first text there are three: first, clarifying that the five flavors have convergence and non-convergence—the first three flavors do not converge, the Prajñā has both convergence and non-convergence, and the Lotus Sūtra converges without exception ("convergence" [he] being an alternate term for "unification" [hui]); second, from "From the Deer Park" onwards, clarifying the reason for convergence and non-convergence; third, from "Generally considering" onwards, the fourfold distinction of the characteristics of convergence and non-convergence. In the first text, regarding the words "the latter division," etc.: following the *Acintyaviṣaya Sūtra*, which says: "The five hundred śrāvakas such as Śāriputra are all bodhisattvas of the ultimate stage from other realms, and therefore appear in traces as śrāvakas in this assembly in the Jetavana." According to the Avataṃsaka Sūtra, when Mañjuśrī departed from the Jetavana, Śāriputra told the five hundred: "You should observe Mañjuśrī's marks, characteristics, deportment, and so forth." Examining Śāriputra's spoken words in that sūtra, it seems as though he had already heard all the Mahāyāna teachings. Since when present at the assemblies of the Vaipulya and Prajñā, he was not yet able to awaken and thus acted as if deaf and mute, by the statement concerning the "latter division," the time is still extended and could also be accommodated prior to the Deer Park; for now, we classify it at the time of the Avataṃsaka assembly. In the next text there are two [parts]: first, generally clarifying the place where the three vehicles attain convergence; second, separately revealing the place where the śrāvakas attain convergence. The first text also has two: first, clarifying it in the Lotus Sūtra; second, clarifying it in the Nirvāṇa [Sūtra]. Both texts each first explain and then cite testimony. In the second part, separately revealing the śrāvakas, there are two: first, indicating the two teachings; second, explaining the two teachings. In the explanation there are two: first the secret, next the manifest. In the first, the secret, using [the Sūtra of] Trapuṣa [and Bhallika] to illustrate the emergence of the three periods, this text can apply generally to all. In the second, the manifest, there are three: first, discussing those who have not entered the stages attaining entry according to their circumstances, meaning that these are not exclusively in the Lotus Sūtra, though this does not mean they do not reach the Lotus Sūtra at all. Second, clarifying that those who abide in the fruit do not go beyond the Lotus Sūtra. Third, from "Those who have not entered the stages" onwards, clarifying that those of overweening pride in the Lotus Sūtra come to the Nirvāṇa [Sūtra]. In the second text, regarding the words "urging faith": if a person who has entered the stages were to reach the Lotus Sūtra and refuse to converge, this falls right under the text of urging and pressing. The text says: "If there is one who has truly attained arhatship and does not believe this Dharma, there is no such possibility." One should know that non-convergence is simply non-belief; because of non-belief, it is called not truly having attained it, hence it is said, "non-convergence becomes overweening pride." A person of overweening pride truly cannot enter; one who can enter is not of overweening pride. In the third text, regarding the statement "the five thousand arose and left": they only attain entry into the wondrous in the assembly of the Nirvāṇa Sūtra. Furthermore, in the chapter on "Parables" in the Great *Yingluo jing*: "There were another five thousand bodhisattvas who, hearing the Buddha preach on the virtues of the Tathāgata's dharma body, immediately arose from their seats, circumambulated the Buddha three times, and withdrew. Maudgalyāyana asked the Buddha: 'These upright persons have cultivated the bodhisattva path, have already entered the storehouse of the Tathāgata's true Dharma, and their practice surpasses that of the two vehicles; why is it that upon hearing the profound meaning of the three bodies preached, they do not accept it and withdraw?' The Buddha said: 'Good man! When these people heard this Dharma preached, blood boiled and ran down their faces. Why? Because over immeasurable kalpas they have constantly slandered and suffered retribution. These five thousand persons, under past Buddhas numerous as the sands of the Ganges, cultivated the six perfections but gave rise to conceptual attachments, had repentant minds, and regressed. They will undergo great kalpas of diligent suffering, and even after a thousand Buddhas have passed, they will still not attain deliverance. Their leader is named Courageous Wisdom; although he cultivates the bodhisattva path and wishes to attain buddhahood, he cannot do so, just as a person who wishes to build a house in empty space.'" Having already generated the bodhi-mind and cultivated the practices of the six perfections, having attachments, a repentant mind, and regression, although they heard of the three bodies, they still arose from their seats and left; how much more so the śrāvakas of overweening pride who had never entered the stages? This is a statement of rebuke from the Vaipulya section, which is why it says "after a thousand Buddhas have passed." If spoken according to reality, these people had already attained entry in the Nirvāṇa [Sūtra]. In the fourfold distinction, the first proposition says, "The Avataṃsaka and Tripiṭaka are neither convergent nor non-convergent": the Avataṃsaka carries the Separate Teaching and is called non-convergent, and since it is purely great and does not stand side-by-side with the small, it differs from the Vaipulya and Prajñā, hence it is called not non-convergent. The Tripiṭaka is purely small and has not yet converged with the great, so it is called non-convergent; since it is purely small and does not stand side-by-side with the great, differing from the Vaipulya and Prajñā where they are preached in juxtaposition, it is called not non-convergent. As for "the Nirvāṇa is both convergent and non-convergent": originally not abiding in the small, it is called also convergent; still preserving expedient means, it is called also non-convergent. The remaining propositions can be known accordingly. The subsequent resolution of doubts is as in the text.