[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 7.15 # 淨名玄論 7.15 淨名玄論 7.15 - **Language:** Classical Chinese ### [7.15](https://indike.org/pramana/in.bauddha.taisho.1780.7.15) 次小根已成者，道場之日既未堪大化，鹿園之時方受小法，故密遣二人誘乃得之。三小執當移大機遠動者，即以波若淨名諸方等教正教菩薩、密化二乘，令陶練小心、欣慕大道。以小執當移大機遠動，在般若淨名之座故得見聞，但未領解。四小執正傾大機正熟者，即《法華》開方便門、示真實義。以小執既傾，方便之門宜開；大機已成，真實之義便顯。故在法華座亦得見聞，復信解也。問：大機未熟，故華嚴之會未有小眾。何故第八會中列五百聲聞？答：前七會多是佛初成道菩提樹下說之，此時未有小眾，故七會不列。第八會後時說之，後已立祇洹精舍，此時得有聲聞，所以列也。講者謂七處八會皆初成道說，則失斯意也。問：《華嚴》純化菩薩、不教聲聞，又大機未成，何故列之在座？答：華嚴是顯菩薩法與二乘法異，故就祇洹明二緣不同，菩薩則見淨土中說大法、聲聞自見穢處聽受小乘，如人見水、餓鬼見火。非是欲化二乘，故列之在席也。又二乘見穢、菩薩覩淨，令菩薩深鄙小乘、增進大行，乃是化菩薩耳。問：聲聞何故不得見聞菩薩法耶？答：《釋論》云「如人有五根故得見聞，若無五根不得見聞。」有菩薩五根，故得見聞菩薩境界。二乘無菩薩五根，故不得見聞菩薩境界故也。問：若爾，何故〈入法界品〉明身子與六千眷屬得見文殊耶？答：就事而言，承佛力故見，任力則不見。又前明始迷故不見，後表終悟故得見。如《法華》窮子凡有三時，初遙見父、次避父去、後還其父所。初表當悟一乘，次背大取小，後還悟一乘同入法界。問：七處八會，何故就〈法界品〉明二乘始不見聞、終見聞耶？答。據事而言，七會初成道時說，二乘大機未成，故未有聲聞。〈法界〉既後時說，則小執漸移、大機遠動，是故在座，復得見聞。又舉二乘出法界、顯菩薩入法界。又欲明法界非大非小、大小具足，非見聞不見聞而見聞不見聞具足也。問：《般若》、《淨名》二經，同是小執當移、大機遠動，顯教菩薩、密化二乘，有何異耶？答：《般若》佛自顯教密化、《淨名》菩薩顯教密化，教大化小不出佛菩薩也。又《般若》令小人說大，顯教菩薩，密化二乘；《淨名》大人說大，顯教菩薩、密化二乘。是故為異。上來就實行聲聞，作此釋之。 > Next, regarding the small faculty already being matured: on the day at the place of enlightenment, they were not yet capable of the great conversion; at the time in the Deer Park, they only then received the small Dharma; hence he secretly dispatched two men to lure him, only then obtaining him. Third, as for the small attachment being about to shift and the great capacity being stirred from afar: this means using the various vaipulya teachings such as Prajñā and Vimalakīrti to explicitly instruct bodhisattvas and secretly convert the two vehicles, causing them to temper and train their small minds and yearn for the Great Path. Because the small attachment was about to shift and the great capacity was stirred from afar, while in the assembly of Prajñā and Vimalakīrti, they were therefore able to see and hear, but had not yet comprehended. Fourth, as for the small attachment being directly overturned and the great capacity being directly ripe: this is the Lotus opening the door of upāya and revealing the real meaning. Because the small attachment was already overturned, the door of upāya was suitable to be opened; the great capacity having matured, the real meaning was then made manifest. Therefore, in the Lotus assembly, they were also able to see and hear, and moreover had faith and understanding. Question: The great capacity was not yet ripe, so in the Avataṃsaka assembly there was no small congregation. Why does the eighth assembly list five hundred śrāvakas? Answer: The first seven assemblies were mostly spoken by the Buddha when he first attained the Way beneath the Bodhi tree; at this time there was not yet a small congregation, so the seven assemblies do not list them. The eighth assembly was spoken at a later time; later, the Jeta Grove monastery had already been established, and at this time there could be śrāvakas, which is why they are listed. Lecturers who claim that the seven locations and eight assemblies were all spoken upon first attaining the Way miss this meaning. Question: The Avataṃsaka purely converts bodhisattvas and does not teach śrāvakas, and the great capacity was not yet matured; why were they listed as present in the assembly? Answer: The Avataṃsaka demonstrates that the bodhisattva Dharma is different from the two-vehicle Dharma; therefore, with regard to the Jeta Grove, it clarifies that the two conditions are different: the bodhisattvas see the great Dharma being expounded in a pure land, while the śrāvakas themselves see a defiled place where they hear and receive the Hīnayāna, just as humans see water while hungry ghosts see fire. It was not that he wished to convert the two vehicles that they were listed in the assembly. Furthermore, the two vehicles seeing defilement and the bodhisattvas beholding purity causes the bodhisattvas to deeply despise the Hīnayāna and advance their great practice; this is merely converting the bodhisattvas. Question: Why were the śrāvakas unable to see and hear the bodhisattva Dharma? Answer: The Dazhidulun says: "Just as a person having the five sense faculties is therefore able to see and hear, if one lacks the five sense faculties one cannot see and hear." Possessing the bodhisattva's five faculties, one is therefore able to see and hear the bodhisattva's realm. The two vehicles lack the bodhisattva's five faculties, so they are unable to see and hear the bodhisattva's realm. Question: If so, why does the "Chapter on Entering the Dharmadhātu" clarify that Śāriputra and his six thousand attendants were able to see Mañjuśrī? Answer: Speaking in terms of the event, relying on the Buddha's power, they saw; relying on their own power, they did not see. Furthermore, the earlier part clarifies that being initially deluded, they did not see; the later part shows that being ultimately enlightened, they were able to see. As with the impoverished son in the Lotus, there are three times in all: first, seeing the father from afar; next, avoiding the father and leaving; later, returning to his father's place. The first signifies that he will realize the One Vehicle; the next, turning his back on the great and grasping the small; the later, returning to realize the One Vehicle and jointly entering the Dharmadhātu. Question: Among the seven locations and eight assemblies, why is it only with regard to the "Dharmadhātu Chapter" that it clarifies that the two vehicles initially did not see or hear, and in the end saw and heard? Answer: According to the events: the seven assemblies were spoken at the time of first attaining the Way; the great capacity of the two vehicles was not yet mature, so there were not yet śrāvakas. Since the "Dharmadhātu" was spoken at a later time, the small attachment had gradually shifted and the great capacity was stirred from afar; therefore, being in the assembly, they were moreover able to see and hear. Furthermore, raising the two vehicles brings out the Dharmadhātu and demonstrates the bodhisattvas' entering the Dharmadhātu. Moreover, it is to clarify that the Dharmadhātu is neither great nor small, yet both great and small are complete; it is neither seen and heard nor unseen and unheard, yet seeing and hearing, and not seeing and hearing, are both complete. Question: The two sūtras, Prajñā and Vimalakīrti, both belong to the phase where the small attachment is about to shift and the great capacity is stirred from afar, explicitly teaching bodhisattvas and secretly converting the two vehicles; what difference is there? Answer: In Prajñā, the Buddha himself explicitly teaches and secretly converts; in Vimalakīrti, a bodhisattva explicitly teaches and secretly converts. Teaching the great and converting the small does not go beyond the Buddha and bodhisattvas. Furthermore, in Prajñā, small persons are made to speak the great, explicitly teaching bodhisattvas and secretly converting the two vehicles; in Vimalakīrti, a great person speaks the great, explicitly teaching bodhisattvas and secretly converting the two vehicles. Therefore there is a difference. The above has provided this explanation with regard to actual-practice śrāvakas. > — English (machine translation) (machine translation) - [Previous: 7.14](https://indike.org/pramana/in.bauddha.taisho.1780.7.14) - [Next: 7.16](https://indike.org/pramana/in.bauddha.taisho.1780.7.16) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1780.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.7.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.7.15](https://indike.org/pramana/in.bauddha.taisho.1780.7.15) · Pramāṇa