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# 大方廣佛華嚴經隨疏演義鈔 8.13

大方廣佛華嚴經隨疏演義鈔 8.13

- **Language:** Classical Chinese

### [8.13](https://indike.org/pramana/in.bauddha.taisho.1736.8.13)

疏「妙智經」等者，此雙引經論。妙智經者，即上西域三時教中，第二時中明於三乘，第三時中即明一乘，故言一乘居三乘後。次「引梁攝論成立正法中」者，即第八卷末論曰「佛說正法善成立」。釋論釋曰「一切三世諸佛共說此法，所說理同不相違背，故名正法。又欲顯說者勝，故言佛說。由所說道理勝，及所得果勝，故名正法。如來成立正法有三種：一立小乘、二立大乘、三立一乘。於此三中，第三最勝，故名善成立。」釋曰：既彼論亦云第三最勝、居三乘後，則三非了矣。疏「真諦三藏部異執記」者，即《宗論》之異名耳。疏「故經云臨欲終時」者，即引《法華》第二〈信解品〉文。經云「復經少時，父知子意漸以通泰，成就大志自鄙先心。臨欲終時，而命其子并會親族國王大臣剎利居士皆悉已集，即自宣言：『諸君當知，此實我子，我實其父。今我所有一切財物，皆是子有。先所出內，是子所知。』」斯即會無性定性之父子意，明法華會中明一切聲聞皆佛真子。臨欲終時者，喻臨涅槃時也。第三經末亦云「若如來自知涅槃時到」等，明皆臨涅槃時也。

> Regarding the commentary's "The Miaozhi jing" and so forth: this cites both sūtra and treatise. As for the Miaozhi jing: in the aforementioned Western regions' teaching of the three periods, in the second period it explains the three vehicles, and in the third period it explains the One Vehicle; therefore it is said that the One Vehicle ranks after the three vehicles. Next, regarding "citing the Liang translation of the Mahāyānasaṃgraha on establishing the correct Dharma": at the end of the eighth fascicle, the treatise states: "The Buddha spoke the correct Dharma well-established." The explanatory commentary explains: "All Buddhas of the three times jointly preach this Dharma; the principle they preach is identical and does not contradict itself, hence it is named the correct Dharma. Furthermore, wishing to show that the speaker is superior, it says 'the Buddha spoke'. Because the principle spoken is superior and the fruit attained is superior, it is named the correct Dharma. The Tathāgata's establishing of the correct Dharma has three kinds: first, establishing the Hīnayāna; second, establishing the Mahāyāna; third, establishing the One Vehicle. Among these three, the third is the most superior, hence it is called well-established." Explanation: Since that treatise also states that the third is the most superior and ranks after the three vehicles, then the three \[vehicles\] are not definitive. Regarding the commentary's "Tripiṭaka Master Paramārtha's Record of the Differences of the Nikāyas": this is simply an alternative name for the Samayabhedoparacanacakra. Regarding the commentary's "Therefore the sūtra says: 'When near death'", this cites the text of the second fascicle of the Lotus Sūtra, the "Belief and Understanding Chapter". The sūtra states: "After a short time had passed, the father knew his son's mind had gradually become relaxed and open, having accomplished a great aspiration and despising his former mentality. When near death, he summoned his son and assembled his relatives, the king, ministers, kṣatriyas, and householders all together, and declared of himself: 'Gentlemen, you should know that this is truly my son, and I am truly his father. Everything I now possess belongs to my son. What was previously deposited and withdrawn was all known to this son.'" This reconciles the father-and-son intent regarding those without the nature and those of fixed nature, clarifying that in the assembly of the Lotus Sūtra, all śrāvakas are the true sons of the Buddha. "When near death" is a metaphor for nearing the time of nirvāṇa. The end of the third fascicle of the sūtra also states: "If the Tathāgata knows of himself that the time of nirvāṇa has arrived," and so forth, clarifying that all refer to nearing the time of nirvāṇa.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.8.13) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.8.13](https://indike.org/pramana/in.bauddha.taisho.1736.8.13) · Pramāṇa
