大方廣佛華嚴經隨疏演義鈔 84.77

84.77

疏「又大聖化儀」下，第二化儀不同也。於中四：一通上《巡行》、《法華》之問。二「或以威力」下，揀外謗顯。彼經云「眾中之糟糠，佛威德故去。」三「或令在會」下，即通前所難。四「然法華」下，會釋二經。此依化儀漸頓二教通釋經意，法華是漸者，化儀漸故，先說三乘引導眾生，然後但以大乘而度脫之，故云漸也，非法門為漸。言「將收敗種」者，義如前引。謂二乘結斷，如根敗士，無利五欲，如燋穀子不能生芽。即昔教意。今至《法華》，三根聲聞皆得記別，不在此會亦為宣陳，則燋穀生芽、盲聾視聽、死屍再起、寒灰重熱。而言將收者，尚未廣說，先且斥之，使在會者自欣多幸，故云「篤勵」。是以經云「此眾無枝葉，唯有諸貞實。」關中云「繁柯既亡則貞幹存焉，廣說之後方復收之，故不在會亦合為說。」言「此經頓教之始」者，初成頓說，故未有滯權，不須引斥。直彰不共，顯法難思。在會不聞，由無因種。若修因種，于何不聞？故云「令修見聞種」。

Regarding the commentary's statement, "Furthermore, the conversion methods of the Great Sage" downward: second, the conversion methods are different. Within this are four: 1. Resolving the above questions regarding the *Rounds* and the *Lotus Sūtra*. 2. From "Or through spiritual power" downward: excluding external slanderers to reveal [the truth]. That sūtra says: "The chaff in the assembly departed due to the Buddha's awe-inspiring virtue." 3. From "Or causing them to be present in the assembly" downward: this resolves the preceding objection. 4. From "However, the Lotus Sūtra" downward: reconciling and explaining the two sūtras. This relies on the gradual and sudden teachings of the conversion methods to generally explain the sūtra's meaning. The *Lotus Sūtra* is gradual because its conversion method is gradual: first preaching the three vehicles to guide sentient beings, and only afterward delivering them through the Great Vehicle alone; therefore it is called gradual, not that the Dharma-door itself is gradual. As for "about to gather the ruined seeds": its meaning is as cited previously. It means that the two vehicles' severance of defilements is like men with ruined faculties, finding no benefit in the five desires, like scorched grains that cannot produce sprouts. This is the intent of the earlier teaching. Now arriving at the *Lotus Sūtra*, the śrāvakas of the three capacities all receive prophecies; even those not present in this assembly have it proclaimed for them, so that scorched grain sprouts, the blind and deaf see and hear, corpses rise again, and cold ashes regain heat. Yet saying "about to gather" means that before it is extensively expounded, it is first reproved, causing those in the assembly to rejoice in their great fortune; hence it says "earnestly encouraging." Therefore the sūtra says: "This assembly has no branches or leaves, only those who are solid and true." Guanzhong says: "Once the tangled branches are gone, the solid trunks remain; only after extensive preaching are they gathered once more; therefore, even those not present in the assembly properly have it spoken for them." Regarding "this sūtra is the beginning of the sudden teaching": it is expounded suddenly upon first attaining [enlightenment]; therefore, there is as yet no clinging to the provisional, and there is no need to guide and reprove. It directly makes manifest the uncommon, revealing that the Dharma is inconceivable. That those present in the assembly do not hear it is because they lack the causal seed. If they cultivate the causal seed, what would they not hear? Therefore it says: "causing them to cultivate the seed of seeing and hearing."