說無垢稱經疏 5.579

5.579

贊曰：第四釋中有二，初廣釋、後讚嘆。初中有二：初釋、後結。釋中有三法喻：初喻高原花不生，卑濕方能起；二喻空中不種植，有處方生長；三喻依海有勝寶，非海即無珍。初中有三：一法、二喻、三合。此法也。正性者諦理也。入者預也。生謂異生，離此異生名為離生。位謂位次，預在諦理，離異生位，即預流等。非彼能發正等覺心，要住煩惱方能發故。此文多說未發心前二乘聖者，非諸二乘畢竟不發。又此多依猛利速疾超越發心，故說二乘不能發心，非二乘者不趣大也。《法華》三周授聲聞記，《涅槃》亦說「須陀洹人八萬劫到，乃至辟支十千劫到。」又云「所言到者，到阿耨菩提心。」又云「我於一時，說一乘一道一行一緣，能為眾生作大寂靜，永斷一切結縛愁苦苦及苦因，令一切眾生到於一有。我諸弟子不解我意，作如是言：『如來說一切眾生皆得佛道。』乃至廣說，說須陀洹乃至阿羅漢皆不得佛道，皆不解我意。」故知二乘亦有得者，如論廣說，故言不得一向為論。

Commentary: In the fourth section, the explanation, there are two parts: first, a detailed explanation; second, praise. The first part has two: first, the explanation; second, the conclusion. Within the explanation there are three dharmic similes: First, the simile that flowers do not grow on high plateaus, but can only sprout in low, damp places; second, the simile that seeds cannot be planted in empty space, but only grow where there is earth; third, the simile that supreme jewels exist relying on the ocean, and without the ocean there are no treasures. The first part has three aspects: first, the dharma; second, the simile; third, the synthesis. This is the dharma. "Right nature" (samyaktva) refers to the truth-principle. "Entering" means being included in it. "Birth" refers to ordinary beings (pṛthagjana); departing from this condition of ordinary beings is called "departing from ordinary birth" (niyāma/saṃyaktva-niyāma). "Position" means rank; being admitted into the truth-principle and departing from the stage of ordinary beings refers to Stream-enterers and the like. It is not they who are able to arouse the mind of complete and perfect enlightenment, for one must abide in defilements to be able to arouse it. This passage mostly speaks of the noble ones of the two vehicles prior to arousing the mind, not that all those of the two vehicles ultimately never arouse it. Furthermore, this mostly relies on the fierce, swift, and transcendent arousal of the mind; therefore it says that the two vehicles cannot arouse it, not that those of the two vehicles do not progress to the Great [Vehicle]. The Lotus Sūtra in its three cycles bestows predictions upon the Śrāvakas, and the Nirvāṇa Sūtra also says: "A Srotāpanna arrives after eighty thousand kalpas, up to a Pratyekabuddha who arrives after ten thousand kalpas." It also says: "What is called 'arriving' means arriving at the mind of anuttarā-bodhi." It also says: "At one time, I expounded the one vehicle, the one path, the one practice, and the one condition, which can produce great tranquility for sentient beings, forever cutting off all fetters, grief, suffering, and causes of suffering, causing all sentient beings to reach the one existence. My disciples did not understand my meaning and made this statement: 'The Tathāgata says that all sentient beings attain the Buddha Path,' and so on, saying that Srotāpannas up to Arhats all do not attain the Buddha Path—all of them failed to understand my meaning." Therefore we know that there are also those among the two vehicles who attain it; as expounded extensively in the treatises, saying they cannot attain it is only one side of the discussion.