四明尊者教行錄 4.37

4.37

答：總持菩薩之言必稱法相，蓋曾躬講《智論》，應不徒然。乃是妙解論文，得其遠意。何者？如論伸兩教之義，文中凡舉二乘，即兼藏通。只如所引，豈是一途？初云大用心者見大千，次云極多者見小千。聲聞既有多種，支佛不可一準。既習氣分侵，合所見更廣。文中既云見百千世界，豈可定為小千耶？只為小辟支與聲聞不別，故云支佛亦爾。梵王諸教功用亦多，但為讓彼二乘故，令劣於一等。然是大千之主，寧見己界不周？願將法義定文，無使專文失義也。

Answer: The words of the Bodhisattva of Total Retention must accord with the characteristics of dharmas; since he personally lectured on the Mahāprajñāpāramitopadeśa, it surely could not have been in vain. It is a wondrous understanding of the treatise text, grasping its profound meaning. Why? For instance, the treatise expounds the doctrines of two teachings; whenever the text mentions the two vehicles, it includes both the Tripiṭaka and Shared teachings. Just as in what you cited, how could it be a single track? First it says that one with great application of mind sees a great chiliocosm, and next it says that at most one sees a small chiliocosm. Since there are many types of śrāvakas, pratyekabuddhas cannot be judged uniformly. Since their latent defilements are partially eliminated, what they see should be broader. Since the text says they see a hundred thousand worlds, how can it be definitively restricted to small chiliocosms? It is only because small pratyekabuddhas are not distinct from śrāvakas that it says pratyekabuddhas are also like this. The Brahmā King's functions in the various teachings are also many, but only to yield to the two vehicles is he made inferior by one grade. Yet as the lord of the great chiliocosm, how could his vision of his own realm be incomplete? We hope you will determine the text by means of the doctrinal meaning, and not lose the meaning by clinging strictly to the text.