大方廣佛華嚴經疏 50.36

50.36

第二明受持中二，先辨定法器、後「是故菩薩」下舉益勸修。今初，有法、喻、合。法中二：先標器非器。非器不為，所謂權小乘、可思議乘，歷次修故，名餘眾生；是器則為，所謂圓機，不揀凡聖。趣向大乘，揀於小乘。不思議乘，揀於權乘。一運一切運，十信滿心即攝諸位，圓融無礙名不思議乘。後「此法門」下明受非受，釋上為不為。有圓信手能受眾行，故上為之；權小於斯不盡能受，是故不為。《法集經》云「是經雖行閻浮提，於能信深法者，常住如是眾生心手中行。」亦有以信解行證皆有手義，以後後破前前亦是一理。第二喻，可知。第三合中，以經合七寶者，若無此法，非真佛故。生如來家，合第一夫人所生太子。如來相者，初心頓行佛行故。散滅有二義：一不能信受則教不行故、二不能修行則行不行故。《般若論》云「法欲滅時者，修行滅故。」下釋散滅所由，可知。

Second, within explaining receiving and upholding there are two parts: first, determining the vessel of the Dharma; second, from "Therefore, bodhisattvas" onward, adducing the benefits to encourage practice. Now for the first, there are the doctrine, simile, and application. Within the doctrine there are two parts: first, distinguishing the vessel from the non-vessel. For non-vessels it is not expounded: the so-called provisional and small vehicles, the conceivable vehicles, because they cultivate through successive stages, are termed "other sentient beings"; for vessels it is expounded: the so-called individuals of perfect capacity, without distinguishing between ordinary beings and sages. Tending toward the Great Vehicle distinguishes them from the Small Vehicle; the inconceivable vehicle distinguishes them from the provisional vehicle. One progression is all progressions; the full-hearted state of the ten faiths immediately subsumes all stages; being perfectly interpenetrating and unobstructed is called the inconceivable vehicle. Second, from "this Dharma gate" onward explains receiving and not receiving, explaining the "expounding and not expounding" above. Having the hand of perfect faith, one can receive the myriad practices; therefore, it is expounded for them above. The provisional and small cannot fully receive this, and therefore it is not expounded for them. The Dharmasaṅgīti-sūtra says: "Although this sūtra circulates in Jambudvīpa, for those able to believe in the profound Dharma, it constantly abides and circulates within the hand of the mind of such sentient beings." There is also the sense of "hand" in faith, understanding, practice, and realization, where each successive one breaks the preceding one, which is also a single principle. Second, the simile can be known. Third, in the application, the sūtra is matched with the seven jewels because, without this Dharma, one is not a true Buddha. Being born into the Tathāgata's family matches the crown prince born of the primary consort. The marks of the Tathāgata refers to the initial mind suddenly practicing the Buddha's practice. Dispersing and perishing has two meanings: first, being unable to believe and accept, the teaching does not circulate; second, being unable to cultivate and practice, the practice does not proceed. The Prajñā-śāstra says: "When the Dharma is about to perish, it is because practice perishes." The explanation below of the cause of dispersing and perishing can be known.