大方廣佛華嚴經隨疏演義鈔 8.3

8.3

疏「法華論中四聲聞內」等者，引論成上無趣寂義。先引、後釋。今初。然論云「言聲聞受記者，聲聞有四種：一者決定聲聞、二者增上慢聲聞、三者退菩薩心聲聞、四者應化聲聞。二種聲聞如來與記，謂應化聲聞、退已還發菩提心者。若決定者、增上慢者二種聲聞，根未熟故，如來不與記。菩薩與授記。菩薩授記者，方便令發菩提心故。」疏文略引耳。言退菩薩心得記者，即如身子二萬億佛所已曾受化。又次下云「我今還欲令汝憶念本願所行道故。」則非獨身子。又四大聲聞，自陳捨父逃逝，則已先化。第三周中引大通智勝佛所曾已廣化，皆是退菩提心。言應化者，如富樓那內祕菩薩行、外現是聲聞。又言「是故諸菩薩，作聲聞緣覺」。又阿難自憶本願，偈云「方便為侍者」。羅睺羅偈云「羅睺羅密行，唯我能知之，現為我長子。」皆應化聲聞也。故知夫能對揚聖教、影嚮其迹，靡不是權。而獨言富樓那是應化者，亦抑《法華》諸羅漢耳。言菩薩與記者，論主次前自云「如下〈不輕品〉中應知。禮拜讚歎作如是言：『我不敢輕於汝等，汝等皆當作佛』者，示諸眾生所有佛性故。」此上皆論。而安國法師不許此義，云何有昔時菩薩，預記今日會上聲聞即諸弘法菩薩，謂藥王等當與記也。釋曰：既是論主自言菩薩與記，亦論自釋，何得不依？

As for the Commentary's "Among the four kinds of śrāvakas in the Saddharmapuṇḍarīkopadeśa..." and so forth, it cites the treatise to establish the aforementioned principle of not entering into quiescence. First it cites, and then it explains. Now, the first. The treatise states: "Regarding śrāvakas receiving predictions, there are four kinds of śrāvakas: first, determinate śrāvakas; second, śrāvakas of overweening pride; third, śrāvakas who retrogressed from the bodhicitta; and fourth, manifestational śrāvakas. To two kinds of śrāvakas the Tathāgata gives predictions, namely manifestational śrāvakas and those who, having retrogressed, generate the bodhicitta again. As for the determinate ones and those of overweening pride, these two kinds of śrāvakas, because their faculties are not yet mature, the Tathāgata does not give them predictions. Bodhisattvas confer predictions on them. Bodhisattvas conferring predictions on them is an expedient to cause them to generate the bodhicitta." The text of the Commentary merely quotes this in abridged form. Regarding those who retrogressed from bodhicitta receiving predictions, this is like Śāriputra having already received transformation in the presence of two million koṭīs of buddhas. Furthermore, it says directly below: "I now wish again to cause you to remember the path you practiced in your original vow." Thus, it was not Śāriputra alone. Furthermore, the four great śrāvakas themselves stated that they abandoned their father and fled, meaning they had already been transformed before. In the third cycle, it cites their having already been broadly transformed in the presence of the Buddha Mahābhijñājñānābhibhū; all these are those who retrogressed from bodhicitta. Regarding manifestational ones, this is like Pūrṇa inwardly concealing his bodhisattva practices and outwardly appearing as a śrāvaka. It also says: "Therefore, all bodhisattvas act as śrāvakas and pratyekabuddhas." Moreover, Ānanda remembered his own original vow, the verse stating: "As an expedient, I acted as an attendant." Rāhula's verse states: "Rāhula's secret conduct, only I can know; he manifests as my eldest son." All these are manifestational śrāvakas. Therefore, we know that as for those who can expound the sacred teaching and reflect its traces, none are not expedient means. Yet the text speaks exclusively of Pūrṇa as being manifestational only to humble the various arhats of the Lotus Sūtra. Regarding bodhisattvas conferring predictions, the treatise master himself stated just prior: "As should be understood in the 'Sadāparibhūta Chapter' below: Bowing in reverence and praising, uttering words such as, 'I dare not disrespect you, for you shall all become buddhas'—this is to reveal the buddha-nature possessed by all sentient beings." All the above is from the treatise. But Dharma Master Anguo did not accept this meaning, [asking] how could past bodhisattvas give advance predictions to the śrāvakas in the present assembly, which would mean that the various bodhisattvas propagating the Dharma, such as Bhaiṣajyarāja, should give the predictions. Explanation: Since it is the treatise master himself who says that bodhisattvas confer predictions, and the treatise itself explains it, how could one not rely on it?