法華經義記 3.27

3.27

第二廣釋迦門者，廣上品初髣髴開宗歎釋迦二智，及第二分明略說中開三義也。釋迦門中唯有廣義無有廣佛也。今明廣諸佛門中自成四別：第一總明諸佛開三顯一；第二就總諸佛門離出過去諸佛，亦明開三顯一；第三就總諸佛門離出未來諸佛，亦明開三顯一義；第四就總諸佛門離出現在諸佛，明開三顯一。今先明總諸佛門此中應有六義：一者歎法希有，二明不虛妄，三明開三，四明顯一義。但文句略唯有四義，略無出五濁釋先三後一之意，至偈中方有，同復無簡真偽、敦信又略。下釋迦門中可知備有六義，但文句略不出耳。今言「如是妙法諸佛如來時乃說之，如優曇鉢華時一現耳」，此是第一歎法希有。優曇華是外國語，此間言靈瑞華，唯有轉輪聖王出世有此華，故知此華希有，此經如是也。「舍利弗汝等當信佛之所說言無虛妄」，此是第二明不虛止物誹謗。從「舍利弗諸佛隨宜所說意趣難解」，是第三明開三。就此開三之中自有三重文句：第一正明諸佛開三，第二從「所以者何我以無數方便」此下，是舉釋迦釋、諸佛開三。何以故？一釋迦是諸佛數故，二本明諸佛開三為成釋迦開三故也。第三言「唯有諸佛乃能知之」，此還舉諸佛結成諸佛開三之意也。所以者何？「諸佛世尊唯以一大事因緣故」，此下是第四顯一。此所以者，何義得釋上開三之意，文則屬下顯一廣明四一，先明果一、二明人一、三明因一、四明教一也。明果一者即會昔日三果終成今日一果，明人一者即會昔日三人成今日一菩薩人，明教一者即會昔日三乘別教成今日一教，明因一者即會昔日三乘人所行之行只是一因以對一佛果，是故言「汝等所行是菩薩道」。此中四一，二智中實智照境，四一有同有異義，實智所照境有機一，此中無機一，所以有四者，就理一中開為二種，因一果一也。然因果皆是理，所以彼處明機一，今此中不明機一者，前明機一、此明二智所照境故明也。此中明會三歸一，若遠相緣由亦應會三機為一機，但此三機實是眾生自有法，故不可會三歸一，自餘三一是諸佛昔日應三機，但以假名字分一為三，今日一乘機熟，故可得合三還歸於一也。此中教一與實智所照境教一亦不同，何以知之？實智所照教一者，直是照法華經教一，今此中言教一者，昔日應三機故有三教，三教非是一，三教遠詮今日一理，故會昔三教終成今一教。此中明人一與實智所照境人不同。何以知之？實智所照境、人無別體，今日眾生一乘善機發，一機所成人以為人一，故總諸菩薩以為一境。此中人一者，昔日三乘機一所成邊非是一，為三機善所成邊是一善理一，故會昔三人終成今日一菩薩人，但今日教一人一名字與實智所照教一人一名字同明義意異也；此中明因一果一與實智所照理一義同而名字異也。今先明果一中自有四重：一者開果一章門，二者更牒果一章門，三者作四句解釋果一，四者結果一也。今言「所以者何諸佛世尊唯以一大事因緣故出現於世」，此是第一先開果一章門也。「舍利弗云何名諸佛」，此下是第二顯解釋更牒果一章門也。「諸佛世尊欲令眾生開佛知見」，此下是第三正作四句解果一。開示悟入四句，人解此四句互有不同，一家解言：初三乘別教為開也。波若教時言示也。說《無量義經》名悟也。說《法華經》詺為入也。知見是佛果之名，同取萬行作知見家道，此解亦好。今光宅法師解言：知見只是一眾生當來佛果，眾生從本有此當果，但從昔日以來五濁既強障礙又重不堪聞大乘，不為其說有當果，此當果則有閉義。今日大乘機發、五濁不能為障，得聞今日經教說言眾生皆當得佛，此則是開義。說言昔日三乘所行之行，皆是得一佛果之行，眾生聞此語則生聞慧，此則是示義。且又三乘人相與思惟籌量，昔來是方便，今一因一果是真實，我等未來皆應得佛，深解此理，于時則生思慧詺為悟。相與自知居未極地，更習諸行修無漏治道、斷無明住地煩惱，于時即生修慧，仍詺為入佛知見道也。光宅法師又於善捨寺中解此四句，即會因果之義以明四句，然此四句有漸漸除義。初言開者，此最淺故，如前略說開三顯一，漸表壽命長遠一果之義，此則是開義也。又如廣說開三顯一，令知壽命長遠一果之義，此則是示義也。又如後略明開近顯遠，令知如來壽命長遠，此則是悟義也。又如後廣說壽命長遠分身十方隱顯度人復倍為期，時眾相與同歸之因求一佛之果，此諸行修學即是入義也。「舍利弗是為諸佛唯以一大事因緣故出現於世」，此是第四結果一也。「佛告舍利弗諸佛如來但教化菩薩」，此是第二明人一也。「諸有所作常為一事」是第三明因一，明修此因為佛知見，故言唯以佛之知見示悟眾生也。「舍利弗如來但以一佛乘故為眾生說法」，此下是第四明教一。就此教一中自有二階：第一正明教一，第二從「舍利弗一切十方諸佛法亦如是者」，引諸佛道同結成也。

The second, 'expanding upon the portal of Śākya,' expands upon the vague introduction of the main theme in the initial part of the previous chapter that praised the two knowledges of Śākya, and the opening of the three in the second part, the clear and brief explanation. Within the portal of Śākya, there is only an expansion of meaning, with no expansion of the buddhas. Now, within the explanation of 'expanding upon the portal of all buddhas', four distinctions are naturally formed: first, generally explaining all buddhas opening the three and revealing the One; second, in terms of the general portal of all buddhas, isolating past buddhas to likewise explain opening the three and revealing the One; third, in terms of the general portal of all buddhas, isolating future buddhas to likewise explain the meaning of opening the three and revealing the One; fourth, in terms of the general portal of all buddhas, isolating present buddhas to explain opening the three and revealing the One. Now first, explaining the general portal of all buddhas: herein there should be six meanings: (1) praising the rarity of the Dharma; (2) explaining that it is not false; (3) explaining opening the three; (4) explaining the meaning of revealing the One. However, the textual passages are abbreviated and have only four meanings, abbreviating and omitting the intention of citing the five turbidities to explain [teaching] first the three and later the One—this only appears when it reaches the verses—and likewise omitting the selection of the true from the false, with the urging of faith also being abbreviated. Below, in the portal of Śākya, it can be known that all six meanings are completely present, but the textual passages are abbreviated and do not bring them forth. Now, 'Such sublime dharma as this the buddhas, the Tathāgatas, speak only at their proper time, just as the udumbara flower appears only once in a great while': this is the first, praising the rarity of the Dharma. 'Udumbara flower' is a foreign word, translated here as 'miraculous auspicious flower'; this flower exists only when a wheel-turning sage king appears in the world; hence we know that this flower is rare, and so it is with this sūtra. 'Śāriputra, you and the others should believe the Buddha's words; his speech is without falsehood': this is the second, explaining that it is not false to stop people's slander. From 'Śāriputra, what the buddhas preach in accordance with suitability has an purport difficult to understand' is the third, explaining the opening of the three. Within this opening of the three, there are naturally three levels of textual passages: first, directly explaining all buddhas opening the three; second, from 'Why is this? Because by countless skilful means' onwards, citing Śākya to explain all buddhas opening the three. Why is this? First, because Śākya is counted among the buddhas; second, because fundamentally explaining all buddhas opening the three is done to accomplish Śākya's opening of the three. Third, saying 'Only the buddhas are able to know this': this once again cites all buddhas to conclude the intention of all buddhas opening the three. Why is this? 'The Buddhas, the World-Honoured Ones, appear in the world only for the sake of the one great causal condition': from here down is the fourth, revealing the One. The meaning of this 'Why is this?' is able to explain the intention of the opening of the three above, while the text belongs to the revealing of the One below, which extensively explains the four unities: first, explaining unity of fruition; second, explaining unity of persons; third, explaining unity of cause; fourth, explaining unity of teaching. Explaining unity of fruition means integrating the three fruitions of the past to ultimately accomplish the one fruition of today. Explaining unity of persons means integrating the three persons of the past to accomplish the one person of a bodhisattva today. Explaining unity of teaching means integrating the distinct teachings of the three vehicles of the past to accomplish the one teaching of today. Explaining unity of cause means integrating the practices cultivated by the persons of the three vehicles of the past, as being merely one single cause directed toward the one buddha-fruition; therefore it is said, 'What you cultivate is the bodhisattva path.' Among these four unities, the real knowledge among the two knowledges illuminates the objective realm; the four unities have points of identity and difference. The objective realm illuminated by the real knowledge contains unity of capacity, whereas here there is no unity of capacity. Why are there four? Because within the unity of principle, it opens into two kinds: unity of cause and unity of fruition. However, cause and fruition are both principle. Why is unity of capacity explained in that place, whereas here unity of capacity is not explained? Because previously unity of capacity was explained, whereas here it is explained because it is the objective realm illuminated by the two knowledges. Here, it explains integrating the three to return to the One. If traced back to their remote origins, one should also integrate the three capacities into one capacity; however, these three capacities are truly dharmas inherent to sentient beings themselves, so they cannot be integrated from three into one. The remaining three unities are what the buddhas in the past used to respond to the three capacities, merely using provisional names to divide the One into three. Today, since the capacity for the One Vehicle has ripened, the three can thus be combined and returned to the One. Here, unity of teaching is also not the same as unity of teaching in the objective realm illuminated by the real knowledge. How do we know this? The unity of teaching illuminated by the real knowledge simply illuminates the unity of teaching in the Lotus Sūtra. Now, what is spoken of here as unity of teaching is: in the past, because of responding to three capacities, there were three teachings; the three teachings were not one; the three teachings remotely expressed today's one principle, and therefore the three past teachings are integrated to ultimately accomplish the one teaching of today. The explanation of unity of persons here is not the same as the persons in the objective realm illuminated by real knowledge. How do we know this? In the objective realm illuminated by real knowledge, persons have no separate substance; today, when the wholesome capacity for the One Vehicle arises in sentient beings, the person formed by the one capacity is taken as the unity of persons; thus all bodhisattvas are collected together as one objective realm. The unity of persons here is: in the past, from the aspect of being formed by the one capacity of the three vehicles, they were not one; from the aspect of being formed by the wholesome [seeds] of the three capacities, they are one wholesome principle, and hence are one. Thus, the three past persons are integrated to ultimately accomplish today's one person of a bodhisattva. It is just that the names 'unity of teaching' and 'unity of persons' today are identical in name with the unity of teaching and unity of persons illuminated by real knowledge, while the intended meanings differ. Here, the explanations of unity of cause and unity of fruition are identical in meaning with the unity of principle illuminated by real knowledge, but different in name. Now first, within the explanation of unity of fruition, there are four levels: (1) opening the chapter heading of unity of fruition; (2) reiterating the chapter heading of unity of fruition; (3) formulating four phrases to explain unity of fruition; (4) concluding unity of fruition. Now saying: 'Why is this? The Buddhas, the World-Honoured Ones, appear in the world only for the sake of the one great causal condition': this is the first, opening the chapter heading of unity of fruition. 'Śāriputra, what is called [the buddhas...]': from here down is the second, an explicit explanation reiterating the chapter heading of unity of fruition. 'The Buddhas, the World-Honoured Ones, wish to cause sentient beings to open the buddha-knowledge and vision': from here down is the third, properly formulating four phrases to explain unity of fruition. Regarding the four phrases 'opening, showing, awakening to, and entering', different persons interpret these four phrases with mutual differences. One master explains: the initial distinct teachings of the three vehicles are 'opening'; at the time of the Prajñā teaching, it is called 'showing'; preaching the Sūtra of Immeasurable Meanings is called 'awakening to'; preaching the Lotus Sūtra is termed 'entering'. 'Knowledge and vision' is the name of the buddha-fruition; together they take the myriad practices as the path belonging to knowledge and vision. This explanation is also good. Now Master Guangzhai explains: 'Knowledge and vision' is merely the future buddha-fruition belonging to sentient beings; sentient beings fundamentally possess this future fruition, but from past times, the five turbidities have been strong and obstacles have been heavy, so they were unable to hear the Great Vehicle, and he did not preach for them that there is this future fruition; this future fruition then has the sense of being closed. Today, the capacity for the Great Vehicle arises, and the five turbidities cannot act as obstacles; they get to hear the present scriptural teaching say that sentient beings shall all attain buddhahood: this is the meaning of 'opening'. Saying that the practices cultivated by the three vehicles in the past are all practices for attaining the one buddha-fruition: when sentient beings hear these words, wisdom born of hearing arises: this is the meaning of 'showing'. Furthermore, the people of the three vehicles reflect and deliberate with one another: 'Past times were skilful means; now the one cause and one fruition are real; in the future we should all attain buddhahood.' Deeply understanding this principle, wisdom born of reflection then arises: this is termed 'awakening to'. Knowing for themselves that they abide in a stage that is not yet the ultimate, they further practice all actions, cultivating the path of counteraction free of outflows, and cutting off the defilements of the ground of abiding in fundamental ignorance; at that time, wisdom born of cultivation arises, and this is termed 'entering the path of the Buddha's knowledge and vision'. Master Guangzhai also explained these four phrases at Shanshe Temple, directly harmonising the meanings of cause and fruition to explain the four phrases; however, these four phrases have the sense of gradual elimination. First, 'opening' is spoken of because it is the shallowest; as in the previous brief explanation of opening the three and revealing the One, it gradually manifests the meaning of the one fruition of the long lifespan: this is the meaning of 'opening'. Again, as in the extensive explanation of opening the three and revealing the One, causing them to know the meaning of the one fruition of the long lifespan: this is the meaning of 'showing'. Again, as in the subsequent brief explanation of opening the near and revealing the distant, causing them to know the Tathāgata's long lifespan: this is the meaning of 'awakening to'. Again, as in the subsequent extensive explanation of the long lifespan, where divided bodies in the ten directions conceal and reveal themselves to deliver people and double the duration, the assembly of the time together cultivate the cause of returning to the same [goal] to seek the fruit of the one Buddha; these practices and training are the meaning of 'entering'. 'Śāriputra, it is for this reason that the buddhas appear in the world only for the sake of the one great causal condition': this is the fourth, concluding the unity of fruition. 'The Buddha told Śāriputra: The Buddhas, the Tathāgatas, teach only bodhisattvas': this is the second, explaining unity of persons. 'Whatever they do is always for one matter' is the third, explaining unity of cause; it explains cultivating this cause for the sake of the Buddha's knowledge and vision, and therefore says that it is solely to show and awaken sentient beings to the Buddha's knowledge and vision. 'Śāriputra, the Tathāgata preaches the Dharma to sentient beings only by means of the One Buddha Vehicle': from here down is the fourth, explaining unity of teaching. Within this unity of teaching there are naturally two steps: first, properly explaining unity of teaching; second, from 'Śāriputra, the Dharma of all the buddhas of the ten directions is also like this' onwards, citing the identity of the path of all buddhas to conclude it.