大方廣佛華嚴經隨疏演義鈔 8.4

8.4

疏「既云未熟」下，釋上所引論文。若決定聲聞定不成佛，則應言餘二聲聞根不熟，故佛不與記。既言未熟，非永不熟也。若大乘法師云：合言不熟。譯者之誤，言未熟耳。故疏結彈云：不可不順己宗定有趣寂，便判論文為錯耶。又上言方便令發心者，彼論次前有問云：彼聲聞等，為實成佛故與授記？為不成佛與授記耶？若實成佛者，菩薩何故於無量劫修習無量無邊種種功德？若不成佛者，云何與之虛妄授記？答曰：彼聲聞授記者，得決定心，非謂聲聞成就法性故。如來依三平等說一乘法故。以如來法身與彼聲聞法身平等無異，故與授記，非即具修功德行，故菩薩之人功德具足，聲聞之人功德未具足。釋曰：由此論文，是故上云方便令發心耳。言三平等者，一乘平等，無二乘故；二生死涅槃平等；三法身平等。今即第三平等。

Regarding the Commentary's "Since it says 'not yet mature'..." downward, it explains the treatise passage cited above. If determinate śrāvakas were definitely never to attain buddhahood, it should have said that the faculties of the other two śrāvakas "are not mature," and therefore the Buddha does not give them predictions. Since it says "not yet mature," it does not mean they will never mature. As Dharma Master Dacheng said: It should have read "not mature"; it was an error by the translator that made it "not yet mature." Therefore, the Commentary concludes with a censure: One must not, simply because it does not accord with one's own school that definitely posited entering into quiescence, judge the treatise text to be mistaken! Furthermore, regarding the above statement that it is an expedient to cause them to generate bodhicitta, just prior in that treatise there is a question: Do those śrāvakas receive predictions because they will truly attain buddhahood, or do they receive predictions while not attaining buddhahood? If they will truly become buddhas, why do bodhisattvas cultivate immeasurable and boundless varieties of merit throughout immeasurable kalpas? If they will not become buddhas, why confer false predictions upon them? The answer states: The predictions conferred on those śrāvakas are given because they have attained a determinate mind, not because the śrāvakas have actualised the dharmatā. This is because the Tathāgata expounds the Dharma of the one vehicle relying on three equalities: because the Tathāgata's dharmakāya and the dharmakāya of those śrāvakas are equal and without difference, he therefore confers predictions upon them, not because they have immediately perfected the practice of merit. Thus, bodhisattvas have perfected merits, while śrāvakas have not yet perfected merits. Explanation: Due to this passage of the treatise, it was stated above that it is an expedient to cause them to generate bodhicitta. As for the three equalities: first is the equality of the vehicle, because there are no two vehicles; second is the equality of saṃsāra and nirvāṇa; third is the equality of the dharmakāya. The present case is the third equality.