大方廣佛華嚴經隨疏演義鈔 79.97

79.97

疏「法華云」下，二引《法華》。亦有二文，以證定性二乘皆成佛義。一即〈法師品〉「藥王汝當知，如是諸人等，不聞法華經，去佛智甚遠；若聞是深經，決了聲聞法。是諸經之王，聞已諦思惟，當知此人等，近於佛智慧。」釋曰：既言決了聲聞法，明昔《淨名》等經聲聞如根敗之士，其於五欲不復能利，及如燋穀芽。《佛名經》說「如燋穀芽，雖逢春陽，無希秋實。」及《深密》等說於定性不得成佛，三乘聖人心皆猶預。今皆作佛，故云決了。第一經云「菩薩聞是法，疑網皆以除，千二百羅漢，悉亦當作佛。」故云決了。復恐人云：千二百外定性聲聞，即不作佛也。故引次文，即〈五百弟子授記品〉初，千二百悉皆求記，如來先授陳如作佛，次授五百，末後偈云「其五百比丘，次第當作佛，同號曰普明，轉次而授記。我滅度之後，某甲當作佛，其所化世間，亦如我今日。國土之嚴淨，及諸神通力，菩薩聲聞眾，正法及像法，壽命劫多少，皆如上所說。迦葉汝已知，五百自在者，餘諸聲聞眾，亦當復如是。其不在此會，汝當為宣說。」釋曰：據此，非唯列千二百，則靈山之會萬二千人，五千拂席增上慢者，應是聲聞不廁靈山法華勝會者，令此會中聲聞菩薩轉為授記。餘如玄中。

Regarding the Commentary's citation of the Lotus [Sūtra] from "The Lotus says..." onward, it secondly cites the Lotus [Sūtra]. There are also two passages to verify the doctrine that the two vehicles of determinate nature will all attain buddhahood. The first is from the "Chapter on the Dharma Teacher": "Bhaiṣajyarāja, you should know that if such people do not hear the Lotus Sūtra, they are far removed from the Buddha's wisdom; if they hear this profound sūtra, they will decisively understand the śrāvaka Dharma. This is the king of sūtras; having heard it and properly reflected upon it, one should know that these people are near to the Buddha's wisdom." Explanation: Since it says "decisively understand the śrāvaka Dharma," it clarifies that in past sūtras such as the Vimalakīrti, śrāvakas were like men with ruined faculties who could no longer benefit from the five desires, and like scorched sprouts. The Sūtra on the Names of the Buddha says: "Like scorched grain sprouts, although encountering spring sunlight, they hold no hope for autumn fruit." And the Saṃdhinirmocana and other sūtras said that those of determinate nature cannot attain buddhahood, so the minds of the noble ones of the triyāna were all hesitant. Now they all become buddhas, hence it says "decisively understand." The first fascicle says: "Bodhisattvas hearing this Dharma / Have their nets of doubt entirely eliminated; / The one thousand two hundred arhats / Will also all become buddhas." Hence it says "decisively understand." Furthermore, fearing that someone might say: "Śrāvakas of determinate nature outside of the one thousand two hundred will not become buddhas," it therefore cites the next passage, which is the beginning of the "Chapter on the Bestowal of Prophecy on the Five Hundred Disciples," where the one thousand two hundred all seek prophecy. The Tathāgata first bestows prophecy on Kaundinya to become a buddha, next on the five hundred, and the final verse says: "Those five hundred bhikṣus / Will successively become buddhas, / Sharing the same title, Samantaprabhāsa, / Successively bestowing prophecy. / After my parinirvāṇa, / Such-and-such will become a buddha; / The world they transform / Will also be like mine today. / The adornment and purity of the land, / And their various supernatural powers, / The assembly of bodhisattvas and śrāvakas, / The true Dharma and semblance Dharma, / And the number of kalpas of their lifespans / Will all be as explained above. / Kāśyapa, you now know / These five hundred who have attained mastery; / The remaining assembly of śrāvakas / Will also be like this. / To those who are not in this assembly, / You should proclaim this." Explanation: According to this, it does not merely list the one thousand two hundred; for the twelve thousand people at the assembly on Vulture Peak, the five thousand arrogant ones who swept their mats and left, and those who should be śrāvakas not attending the exquisite assembly of the Lotus on Vulture Peak, it causes the śrāvakas and bodhisattvas in this assembly to successively bestow prophecy on them. The rest is as in the Prolegomena.