[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 5.100 # 法華義疏 5.100 法華義疏 5.100 - **Language:** Classical Chinese ### [5.100](https://indike.org/pramana/in.bauddha.taisho.1721.5.100) 「爾時佛告舍利弗」下，第三大段，明如來述成，述成其領解不謬也。又將欲為其授記，恐時眾疑云：若行大因可得大果，身子既修小行遂得作佛，將非因小而果大？欲斷此疑，故述其往行，明修因既積便得大果，無所疑也。又身子本是小學今遂悟大者，此亦可疑。所以然者，諸大乘經皆令怖畏二乘之人遂得授記作佛者，墮於二乘地何所畏耶？是故釋云：身子久修佛慧故得悟解耳。若實證小乘則難悟大道。故《釋論》云「羅漢生淨土根鈍，於佛道迂迴稽留，不如直往菩薩，故諸大乘經令怖畏二乘也。就文為二：初、明於大眾中宣說者，昔教權誘事等私言，今開密藏義如公灼，是以告眾。又授記有四種，今將欲現前授記使自他俱知，故告大眾也。又身子昔行大乘因，現在悟大、未來成佛，亦令大眾現在修因未來作佛，故告眾也。 > From "At that time the Buddha addressed Śāriputra" onward: the third major section, clarifying the Tathāgata's endorsement, endorsing that his understanding was not mistaken. Furthermore, being about to confer prophecy upon him, he feared the assembly of the time might doubt, saying: "If one practices a great cause, one can attain a great fruit; but since Śāriputra cultivated small practices and then managed to become a Buddha, could it not be that the cause was small while the fruit is great?" Wishing to sever this doubt, he therefore recounted his past practices, clarifying that because his cultivation of causes had accumulated, he attained the great fruit, and there is nothing to doubt. Moreover, that Śāriputra originally studied the small and now has awakened to the great might also be doubted. Why is this? All the Mahāyāna sūtras cause people to dread the two vehicles, so if a person \[of the two vehicles\] manages to receive prophecy and become a Buddha, why should one dread falling into the stage of the two vehicles? Therefore it is explained: Śāriputra had long cultivated the Buddha's wisdom, and therefore he was able to awaken and understand. If one genuinely realizes the Hīnayāna, it is difficult to awaken to the Great Way. Hence the Treatise says: "When an arhat is born in a pure land, his faculties are dull, and he is roundabout and delayed on the Buddha Way, not equal to a bodhisattva who goes straight forward; therefore all Mahāyāna sūtras cause one to dread the two vehicles." In the text there are two parts: first, clarifying that he proclaimed it in the great assembly—the former teachings used provisional inducements, matters like private words, whereas now opening the secret treasury is like public proclamation, so he addressed the assembly. Furthermore, there are four kinds of conferment of prophecy; now, being about to confer prophecy face-to-face so that both oneself and others would know, he addressed the great assembly. Furthermore, Śāriputra formerly practiced Mahāyāna causes, currently awakened to the great, and in the future will achieve Buddhahood; he also wished to cause the great assembly to cultivate causes in the present and become Buddhas in the future, so he addressed the assembly. > — English (machine translation) (machine translation) - [Previous: 5.99](https://indike.org/pramana/in.bauddha.taisho.1721.5.99) - [Next: 5.101](https://indike.org/pramana/in.bauddha.taisho.1721.5.101) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1721.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.5.100) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.5.100](https://indike.org/pramana/in.bauddha.taisho.1721.5.100) · Pramāṇa