大方廣佛華嚴經隨疏演義鈔 8.13

8.13

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 What was previously deposited and withdrawn was all known to this son.'"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.