大方廣佛華嚴經隨疏演義鈔 84.75

84.75

疏「上來法喻」下，第二會通妨難。於中三：初結前文以為難本、二難、三釋。二中，引於三經而有二難：一引《大品》難無現緣。言「若智若斷」者，彼經具云「須陀洹若智若斷，皆是菩薩無生法忍。斯陀含若智若斷，皆是菩薩無生法忍。阿那含若智若斷，皆是菩薩無生法忍。阿羅漢辟支佛皆別之，若智若斷，皆是菩薩無生法忍。」下結難可知。疏「又文殊巡行經」下，後引二經，難不令聞。今此一經，略以義引耳。若具引者，名《文殊師利巡行經》。以經說文殊遍巡五百比丘房，皆見寂定，因以為名。最後難舍利弗，以顯甚深般若。問舍利弗言：「我時見汝獨處一房結跏趺坐，折伏其身。汝為當坐禪耶不耶？」答云：「坐。」難云：「為當欲令未斷者斷故坐禪耶」等，因此廣顯性空無得之理也。時五百比丘從座而起，於世尊前高聲唱言：「從今已去更不須見文殊身、不須聞其名字。如是方處，速應捨離。所有文殊一切住處，亦莫趣向。所以者何？文殊煩惱解脫一相說故」等。舍利弗令文殊為決了，文殊言：「實無文殊而可得故。若實無文殊可得者，彼亦不可見」等。廣為說法，四百比丘漏盡得果，一百更謗，陷入地獄，後還得道。廣如彼說。故云「五百比丘聞而不信」。意云：何以此會不令其聞而不信耶？疏「法華不輕亦令其聞」者，引意同前。即第六經〈常不輕菩薩品〉。不輕遍禮四眾云：「我不輕汝等，汝等行菩薩道，皆當作佛。」即宣一切眾生皆有佛性、如來知見平等之理，為令聞也。眾人或以杖木瓦石而打擲之，復於千劫入阿鼻地獄受大苦惱，從地獄出還遇常不輕教化，即跋陀婆羅等菩薩。既二經之中皆令其聞，一時之謗後皆成益，今何不爾也。

Regarding the commentary's statement, "From the dharmas and metaphors above downward": second, it resolves objections. Within this are three: first, it summarizes the preceding text to serve as the basis for the objection; second, the objection; third, the explanation. In the second, it cites three sūtras and presents two objections: first, it cites the *Pañcaviṃśatisāhasrikā Prajñāpāramitā* to object to the absence of present conditions. When it says "whether cognition or abandonment": that sūtra fully states, "Whether a srotāpanna's cognition or abandonment, all are the bodhisattva's anutpattikadharmakṣānti. Whether a sakṛdāgāmin's cognition or abandonment, all are the bodhisattva's anutpattikadharmakṣānti. Whether an anāgāmin's cognition or abandonment, all are the bodhisattva's anutpattikadharmakṣānti. Arhats and pratyekabuddhas are also separately differentiated: whether their cognition or abandonment, all are the bodhisattva's anutpattikadharmakṣānti." The concluding objection below can be understood. Regarding the commentary's statement, "Furthermore, from the sūtra on Mañjuśrī's rounds downward": next it cites two sūtras to object to not allowing them to hear. This single sūtra is only briefly cited in terms of its meaning. If cited in full, its title is the *Sūtra of Mañjuśrī's Rounds*. Because the sūtra recounts that Mañjuśrī made rounds through the rooms of five hundred monks and found them all in quiet concentration, it was titled after this. At the end, he cross-examined Śāriputra to reveal profound prajñā. He asked Śāriputra, saying: "I saw you at that time sitting cross-legged alone in a room, subduing your body. Were you practicing meditation or not?" [Śāriputra] replied: "I was sitting." [Mañjuśrī] raised the objection: "Were you practicing meditation because you wished to cause what has not yet been abandoned to be abandoned?" and so forth. Based on this, he extensively revealed the principle of essential emptiness and non-attainment. At that time, the five hundred monks arose from their seats and proclaimed aloud before the World-Honoured One: "From this day forward, we do not need to see Mañjuśrī's body again, nor do we need to hear his name. We should quickly leave such places far behind. To whatever dwelling places belong to Mañjuśrī, we must not go. Why is this? Because Mañjuśrī speaks of afflictions and liberation as having a single characteristic," and so forth. Śāriputra asked Mañjuśrī to resolve it for them, and Mañjuśrī said: "Because in reality there is no Mañjuśrī to be apprehended. If in reality there is no Mañjuśrī to be apprehended, he also cannot be seen," and so forth. He taught the Dharma extensively for them; four hundred monks exhausted their defilements and attained the fruit, while one hundred slandered further, sank into hell, and later attained the Way again. It is fully as stated therein. Hence it says: "five hundred monks heard it and did not believe." The meaning is: why does this assembly not allow them to hear it even if they do not believe? Regarding the commentary's statement, "Sadāparibhūta in the *Lotus Sūtra* also caused them to hear": the intention of citing this is the same as the preceding. This is the "Chapter on Bodhisattva Sadāparibhūta" in the sixth fascicle. Sadāparibhūta paid homage everywhere to the four assemblies, saying: "I do not hold you in contempt; you are practicing the bodhisattva path and will all become buddhas." That is, he proclaimed the principle that all sentient beings possess buddha-nature and that the Tathāgata's vision and knowledge are equal, in order to cause them to hear. Some among the crowd struck and threw staves, sticks, potsherds, and stones at him, and for a thousand kalpas they entered Avīci to endure great suffering and distress; emerging from hell, they again met Sadāparibhūta's teaching and transformation, becoming Bodhisattva Bhadrapāla and others. Since in both sūtras they were caused to hear it, and a temporary slander ultimately became a benefit, why is it not so now?