法華經義記 2.61

2.61

就第二正歎權實二智中自有二，第一「諸佛智慧甚深無量」以下訖十七行半偈以來，詺為因歎二智髣髴開宗。第二「舍利弗當知諸佛語無異」以下有三行半偈，詺為分別略說開三顯一之義。所以言因歎二智髣髴開宗者，今日之說反常之教，昔言三乘別行各有所趣，言聲聞乘異、緣覺乘異、菩薩乘異，言三家不得互通；而今明三乘之行，同是一因、等是菩薩，皆同得佛果。若使頓明無三之教一實之理，執三之徒容生誹謗，是故不得頓明，須漸漸稍說生動執之端，是故有髣髴開宗。直漫言如來有方便智難解之說，復有真實智甚深之說，時眾既聞有實智甚深、方便智難解，相與生疑，言佛昔日說道三乘之教皆是真實，而今言猶有實有方便。時眾于時執心漸動，是故第二三行半偈分明略說，言世尊法久後要當說真實。復言佛以方便力，示以三乘教，眾生處處著，引之令得出。既分明略說三一之義，時眾疑真實之意生、執三之情動，為此義故，故言髣髴開宗。又就兩段之中各開為二，髣髴開宗中有二者，即是長行與偈頌為二也。最後三行半偈分明略說中有二者，第一一行半寄諸佛以顯一，第二兩行偈就釋迦以開三。且置偈，只就長行中自有二段，第一從品初竟「成就一切未曾有法」以來，詺為寄言以歎二智，第二從「舍利弗如來能種種分別巧說諸法」下竟長行，詺為寄絕言歎二智，非是絕四句，故名為絕言。下不及上，故名絕言。又名止言歎。又就此二段之中各有二，寄言歎二智有二者，第一將欲歎釋迦二智，先寄言歎諸佛二智；第二正寄言歎釋迦二智。所以爾者，為欲況釋故。諸佛亦有實智方便智先三後一，何況釋迦亦有實智方便智先三後一，談方便智即說三乘教，語實智即是說一乘教。此兩段中各有三文，今就歎諸佛二智有三重：一者正雙歎二智、二者總釋二智、三者雙結也。所以明因之中對聲聞，辯果之內對大士，不告聲聞也。所以偏對二人者，皆逐緣作論，聲聞之中，舍利弗聰明第一，菩薩之中，彌勒是補處大士，故偏對二人顯諸下流也。

Regarding the second [part], directly praising the two knowledges—expedient and real—there are of themselves two [sections]: First, from "The wisdom of the Buddhas is profoundly deep and immeasurable" down through the seventeen and a half verses of gāthās, this is designated as vaguely revealing the core tenets by means of praising the two knowledges. Second, from "Śāriputra, you should know that the words of the Buddhas do not differ" onwards, there are three and a half verses of gāthās, designated as distinguishing and summarily explaining the meaning of opening the three and revealing the one. Why is it said that the core tenets are vaguely revealed by praising the two knowledges? Today's exposition reverses the ordinary teachings: formerly it was said that the three vehicles practice separately and each have that toward which they tend, saying that the śrāvaka vehicle is different, the pratyekabuddha vehicle is different, and the bodhisattva vehicle is different, saying that the three houses cannot communicate with each other; yet now it is clarified that the practices of the three vehicles are identical in being one cause, are equally bodhisattvas, and all alike attain the Buddha fruit. If the teaching of having no three and the principle of the one reality were explained abruptly, those clinging to the three might well give rise to slander; therefore it cannot be explained abruptly, but must be spoken gradually and little by little to give rise to the inception of shaking their clingings, which is why there is vaguely revealing the core tenets. He straightforwardly and broadly speaks of the Tathāgata having difficult-to-understand expositions of expedient knowledge, and again having profoundly deep expositions of real knowledge. When the assembly at that time heard that there is a real knowledge that is profoundly deep and an expedient knowledge that is difficult to understand, they mutually gave rise to doubt, saying: "In former days the Buddha preached that the teachings of the three vehicles were all real, but now he says there are still real and expedient." The clinging minds of the assembly at that time were gradually shaken; therefore the second [section's] three and a half verses of gāthās clearly and summarily explain, saying that the Dharma of the World-Honoured One, after a long time, will ultimately speak the real. Furthermore, he says that by the power of skilful means the Buddha shows them the teachings of the three vehicles, and as sentient beings are attached at every turn, he guides them to make them escape. Having clearly and summarily explained the meaning of the three and the one, the assembly's thought of doubting the real arose, and their sentiment of clinging to the three was shaken. For this reason, it is said to vaguely reveal the core tenets. Furthermore, within these two sections, each is divided into two. Within vaguely revealing the core tenets there are two: namely, the prose and the verse gāthās make two. Within the final three and a half verses of gāthās that clearly and summarily explain, there are two: first, one and a half verses use the Buddhas to reveal the one; second, two verses of gāthās take up Śākya[muni] to open the three. Setting aside the verses for now, within the prose alone there are of themselves two sections: first, from the beginning of the chapter down through "accomplished all unprecedented dharmas," this is designated as relying on words to praise the two knowledges; second, from "Śāriputra, the Tathāgata is able to make various discriminations and skilfully explain the dharmas" down to the end of the prose, this is designated as relying on transcending words to praise the two knowledges. It is not transcending the four propositions that is called "transcending words"; it is because the lower cannot reach the higher that it is called transcending words. It is also called praising by halting words. Furthermore, within these two sections each has two [parts]. In relying on words to praise the two knowledges there are two: first, intending to praise the two knowledges of Śākya[muni], he first relies on words to praise the two knowledges of the Buddhas; second, he directly relies on words to praise the two knowledges of Śākya[muni]. Why is it so? Because he wishes to make a comparison to explain: The Buddhas also have real knowledge and expedient knowledge, three first and one later; how much more so does Śākya[muni] also have real knowledge and expedient knowledge, three first and one later. Speaking of expedient knowledge is speaking of the teachings of the three vehicles; speaking of real knowledge is speaking of the teaching of the One Vehicle. Within each of these two sections there are three passages of text. Now, regarding praising the two knowledges of the Buddhas, there are three tiers: first, directly praising the two knowledges together; second, generally explaining the two knowledges; third, jointly concluding them. Why is it that within clarifying the cause he addresses the śrāvakas, while within discerning the fruit he addresses the great beings (bodhisattvas) and does not address the śrāvakas? That he specifically addresses two individuals is in each case argued following circumstances: among the śrāvakas, Śāriputra is foremost in wisdom; among the bodhisattvas, Maitreya is the great being in the stage of succession; hence he specifically addresses these two individuals to manifest [the teaching for] all the lower streams.