法華經義記 1.26

1.26

正說第一段明因中有四段者，第一略說開三顯一動執生疑，第二懷疑致請，第三廣說開三顯一斷疑生信，第四別流通開三顯一之義也。從〈方便品〉初，訖「佛以方便力，示以三乘教，眾生處處著，引之令得出」以來，是第一，詺為略說開三顯一動執生疑。所以爾者，但三乘行人執昔日三乘方便教，鏗然言爾，謂三家所行其道必別，忽聞如來道，佛以方便力示以三乘教。又言世尊法久後要當說真實，昔日不言三乘是方便，今言是方便，昔日言理極於此，今日更有真實可說，是故執三情動、疑一意生也。從「爾時大眾中有諸聲聞眾」以下，訖「是等聞此法則生大歡喜」以來，是第二，詺為大眾懷疑致請。是則執情既動有可除之義，疑心既生堪為入道，是故論云疑者解之津也。《大涅槃經》云：「寧墮疑中莫入見叢」也。然則執動生疑、請情又至，是故從「爾時佛告舍利弗汝已慇懃三請」以下，訖〈授學無學人記品〉，有七品半經，是第三，廣說開三顯一斷疑生信。然則時眾相與解無三之理、信同歸之義，於明因段中粗已周足，是故從〈法師品〉、〈見寶塔品〉、〈持品〉、〈安樂行品〉，有四品經，是第四，詺為別流通開三顯一，是別流通開三顯一因義也。

Regarding the first section of the main exposition, clarifying the cause, containing four sections: first, briefly expounding the opening of the three and revealing of the one, shaking attachments and giving rise to doubts; second, harboring doubts and presenting requests; third, extensively expounding the opening of the three and revealing of the one, severing doubts and giving rise to faith; fourth, the distinct dissemination of the meaning of opening the three and revealing the one. From the beginning of the 'Skillful Means Chapter' down to 'The Buddha, by the power of skillful means, / displayed the teaching of the three vehicles; / sentient beings cling to every place, / he leads them so they may emerge' is the first, designated as briefly expounding the opening of the three and revealing of the one, shaking attachments and giving rise to doubts. Why is this so? Because the practitioners of the three vehicles clung to the former expedient teaching of the three vehicles, obstinately asserting it to be so, thinking that the ways practiced by the three schools must be distinct. Suddenly hearing the Tathāgata say that the Buddha, by the power of skillful means, displayed the teaching of the three vehicles, and further saying that after a long time the World-Honoured One's Dharma must ultimately expound the real; whereas formerly he did not say that the three vehicles were expedient, now he says they are expedient; whereas formerly he said the principle reached its ultimate here, today there is a further reality that can be expounded—for this reason, their sentiments clinging to the three were shaken, and the intention doubting the one arose. From 'At that time in the great assembly there were various śrāvakas' downwards through 'these [beings], hearing this Dharma, will generate great joy' is the second, designated as the great assembly harboring doubts and presenting requests. When the clinging sentiments are shaken, there is the possibility of eliminating them; when the doubtful mind arises, it is fit for entering the Way. Therefore the treatise says: 'Doubts are the ferry to understanding.' The Mahāparinirvāṇa Sūtra says: 'Better to fall into doubt than to enter a thicket of views.' Since attachments were shaken, giving rise to doubts, and the sentiment of requesting was earnest, therefore from 'At that time the Buddha addressed Śāriputra: "You have already three times assiduously requested"' downwards through the 'Chapter of Bestowal of Prophecy on Learners and Non-Learners', comprising seven and a half chapters, is the third: extensively expounding the opening of the three and revealing of the one, severing doubts and giving rise to faith. Thereupon, the assembly of the time together understood the principle of there being no three [vehicles] and believed in the meaning of identical return, which in the section clarifying the cause is roughly complete. Therefore, from the 'Dharma Master Chapter', the 'Apparition of the Jeweled Stūpa Chapter', the 'Upholding Chapter', and the 'Peaceful Practices Chapter', comprising four chapters, is the fourth, designated as the distinct dissemination of opening the three and revealing the one, which is the distinct dissemination of the causal meaning of opening the three and revealing the one.