法華玄論 5.76

5.76

答：〈妙莊嚴王本事品〉云「八萬四千人遠塵離垢得法眼淨」，此義乃應通大小，而諸經中多以為小乘也。有人言：《勝鬘》為方便之人，故自知作佛；《法華》據實行之人，故不自知也。二經亦不相違。有人言：此事不可思量解釋。如《大智論》釋〈畢定品〉云「五不思議中佛最不可思議。聲聞作佛不作佛，唯佛能解。論者正可論，其餘事得佛時乃了。」龍樹既秤得佛明乃了，凡夫豈可欲專決耶？後當更論此義也。

Answer: The chapter on the 'Past Deeds of King Subhavyūha' says, 'Eighty-four thousand people parted from dust, cast off defilement, and attained the purity of the Dharma eye.' This meaning should actually apply to both the Great and Small [Vehicles], yet in various scriptures it is mostly taken as the Small Vehicle. Some say: The Śrīmālādevī-sūtra concerns persons of skillful means, hence they know of themselves that they will become buddhas; the Saddharmapuṇḍarīka-sūtra is based on persons of real practice, hence they do not know of themselves. Thus the two scriptures do not contradict each other either. Some say: This matter cannot be conceived or explained. As the Mahāprajñāpāramitopadeśa says in explaining the 'Chapter on Definite Attainment', 'Among the five inconceivables, the Buddha is the most inconceivable. Whether śrāvakas become buddhas or do not become buddhas, only a buddha can understand. Commentators may only discuss other matters; it is only upon attaining buddhahood that this is fully comprehended.' Since Nāgārjuna weighed it and said that it is clearly understood only upon attaining buddhahood, how could ordinary beings wish to decide it exclusively? Later this meaning will be discussed further.