法華經義記 3.30

3.30

「舍利弗現在十方無量百千諸佛」，此下是第四廣明現在諸佛亦先三後一義，唯有二義，開三與顯一為二。此現在佛門證釋迦先三後一義顯。何以故？今同是現在十方佛尚有先三後一，何況釋迦出五濁惡世而當不先三後一耶？就此現在佛門中自有三段：第一從「舍利弗」竟「多所饒益安樂眾生」，此先明現在佛先三後一之意。第二從「是諸佛亦以無量無數方便」下正明開三顯一。第三舉人一果一結成也。「舍利弗現在十方無量百千諸佛」下先明開三也。次第二從「是法皆為一佛乘故」下是顯一，此中亦唯有三一，「是法皆為一佛乘故」此是教一也。「是諸眾生從佛聞法究竟」此是人一也。「皆得一切種智」即是果一也。亦無因一也。從「弗舍利是諸佛但教化菩薩」此是第三更舉人一果一，結成現在佛所義也。

'Śāriputra, the immeasurable hundreds of thousands of present buddhas in the ten directions': from here down is the fourth, extensively explaining that present buddhas also have the meaning of [teaching] first the three and later the One; there are only two meanings, opening the three and revealing the One being the two. This portal of present buddhas serves as proof that the meaning of Śākya [teaching] first the three and later the One is evident. Why is this? Now, even the buddhas of the ten directions who are likewise in the present still have [the sequence of] first the three and later the One; how much more so must Śākya, who appears in the evil world of the five turbidities, not have [the sequence of] first the three and later the One? Within this portal of present buddhas, there are naturally three sections: first, from 'Śāriputra' through to 'abundantly benefiting and bringing peace and happiness to sentient beings', this first explains the intention of the present buddhas [teaching] first the three and later the One. Second, from 'these buddhas also, by immeasurable and countless skilful means' down properly explains opening the three and revealing the One. Third, citing the unity of persons and unity of fruition to conclude. From 'Śāriputra, the immeasurable hundreds of thousands of present buddhas in the ten directions' down first explains opening the three. Next, second, from 'Because these dharmas are all for the sake of the One Buddha Vehicle' down is revealing the One; herein there are also only three unities: 'Because these dharmas are all for the sake of the One Buddha Vehicle' is unity of teaching. 'These sentient beings, hearing the Dharma from the Buddha, ultimately' is unity of persons. 'All attain omniscience' is unity of fruition. It likewise lacks unity of cause. From 'Śāriputra, these buddhas teach only bodhisattvas', this is the third, further citing the unity of persons and unity of fruition to conclude the meaning of the present buddhas.