大方廣佛華嚴經隨疏演義鈔 8.3

8.3

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?