大方廣佛華嚴經隨疏演義鈔 84.77

84.77

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."