[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 6.57 # 大方廣佛華嚴經隨疏演義鈔 6.57 大方廣佛華嚴經隨疏演義鈔 6.57 - **Language:** Classical Chinese ### [6.57](https://indike.org/pramana/in.bauddha.taisho.1736.6.57) 疏「若依昔未顯說」下，第二彰今異昔。前但合三為一，一無別法，已成四乘。今辯一乘別有法門，則四義昭著。是為昔所未說，而今說之，聞所未聞未曾有法也。謂昔日雖有大乘，亦說如來藏性涅槃法身真常之理，未曾顯說一切眾生皆悉具有如來知見。唯為一事出現於世，不為於餘。則一乘三乘，昔權今實，於理昭著。故叡公云「至如〈般若〉諸經，深無不極，故道者以之而歸；大無不包，故乘者以之而運。然其大略，皆以適化為本，應勸之門不得不以善權為用。權之為化悟物雖弘，於實體不足皆屬《法華》，固其宜矣。」疏「根敗之種今並說成」者，引《淨名》經證。大迦葉自責云「譬如根敗之士，其於五欲不能復利。如是聲聞諸結斷者，於佛法中無所復益。」斯則二乘自知不成佛也，豈非不兼權耶？又云「我等何為永絕其根，於此大乘已如敗種。」此顯煩惱已斷不能生也。《佛名經》云「我等今者猶如敗種，雖逢春陽無希秋實。」並是聲聞不作佛義。今《法華》三根聲聞皆與受記，一切聲聞不在此會，令轉宣說一切眾生皆是吾子，則唯實非權，故言今並說成，明今昔有異。上云根敗之種，乃有二意：一即「根敗」兩字，收《淨名》根敗之士。二即「敗種」二字，雙收《淨名》及《佛名》二經敗種之義。 > Regarding the Commentary's words, "If based on what was not yet explicitly explained in the past," this is the second part, which reveals how the present differs from the former. Previously, merely combining the three into one without a separate dharma already constituted four vehicles. Now, clarifying that the one vehicle has a distinct dharma gate, the four meanings become manifest and clear. This is what was not preached in the past and is only now preached: the unprecedented Dharma never heard before. That is to say, although the Mahāyāna existed in the past and also spoke of the tathāgatagarbha nature, nirvāṇa, the dharmakāya, and the principle of true permanence, it never explicitly explained that all sentient beings completely possess the Tathāgata's knowledge and vision, and that \[the Buddha\] appears in the world solely for one matter and not for any other. Thus the one vehicle and the three vehicles—the past provisional and the present real—are distinct and obvious in principle. Therefore Sengrui said: "As for sūtras like the Prajñā\[pāramitā\], their depth is unfathomable, so those of the Way return to them; their greatness encompasses everything, so those of the vehicles travel by them. However, in their general gist, they all take suitable conversion as fundamental, and the gate of responding with exhortation inevitably had to employ skillful means (upāya). Although upāya for converting and awakening living beings was vast, being insufficient in the real essence, all \[such teachings\] belong under the Lotus \[Sūtra\], which is indeed fitting." Regarding the Commentary's words, "Those of ruined faculties are now all stated to attain \[fruition\]," this cites the Vimalakīrtinirdeśa-sūtra as proof. Mahākāśyapa reproached himself, saying: "Just as a person of ruined faculties can no longer derive benefit from the five desires, so too are the śrāvakas whose fetters are severed: they can no longer derive any benefit in the Buddha-Dharma." This shows that the two vehicles knew themselves that they would not become buddhas; how could this not be that \[the past real\] did not encompass the provisional? It also says: "Why have we forever severed our roots, becoming like ruined seeds regarding this Mahāyāna?" This shows that since afflictions have already been severed, \[the aspiration\] cannot arise. The Foming jing says: "We are now like ruined seeds; though meeting the spring warmth, we have no hope of autumn fruit." These all express the meaning that śrāvakas do not become buddhas. Now the Lotus \[Sūtra\] confers prophecy upon śrāvakas of all three faculties, and orders that it be proclaimed to all śrāvakas not present in this assembly that all sentient beings are my children; hence it is solely real and not provisional. Therefore it says, "they are now all stated to attain \[fruition\]," clarifying that the present differs from the past. The phrase "seeds of ruined faculties" mentioned above has two meanings: first, the two characters "ruined faculties" encompass the "person of ruined faculties" in the Vimalakīrtinirdeśa; second, the two characters "ruined seeds" jointly encompass the sense of "ruined seeds" in both the Vimalakīrtinirdeśa and the Foming jing. > — English (machine translation) (machine translation) - [Previous: 6.56](https://indike.org/pramana/in.bauddha.taisho.1736.6.56) - [Next: 6.58](https://indike.org/pramana/in.bauddha.taisho.1736.6.58) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1736.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.6.57) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.6.57](https://indike.org/pramana/in.bauddha.taisho.1736.6.57) · Pramāṇa