法華經義記 3.55

3.55

「尋念過去佛」此下有十一偈是第四，此間詺為佛用三乘化得眾生，此則為下火宅中第四長者以三車救子得譬作本，下言「爾時長者即作是念，是舍已為大火所燒」下是也。就此文中自有二：第一十一偈，正明用三乘化眾生得也；第二「從久遠劫來」一偈釋物疑也。就前十行中自有四段：第一六行半明佛用三乘擬宜，第二一行見三乘人機，第三一行半即為說三乘教，第四一行三乘人受行也。今言「尋念過去佛」此下六行半偈，是第一開三乘擬宜，自有三重：第一「尋念過去佛所行方便力」一行明覓教擬宜，上半是覓教、下半正明擬宜。第二「作是思惟時十方佛皆現」下四行半明諸佛讚歎。第三「舍利弗當知」下一行，明釋迦歸命諸佛也。「復作是念我出濁惡世如諸佛所說」一偈是第二，見有三乘機堪受三乘化也。「思惟是事已即趣波羅㮈」下一行半是第三，明佛即為說三乘教正造鹿苑之時。「諸法寂滅相」者，此明萬善諸法寂滅，無有三乘之相可說，但以方便故說有三乘也。「是名轉法輪便有涅槃音」下一行是第四，三乘人受行但以方便故說有三乘，只得言有涅槃之音，無有實涅槃之體也。五人得道，八萬諸天得聖，是故《維摩經》言三寶於是現世間也。「從久遠劫來」此下一偈是第二釋疑。疑言：釋迦如來三達洞照，自應解三乘之教，那得方復學諸佛三乘法耶？釋言：從久遠劫來，讚示涅槃法明，又已解三乘教法，但欲為同諸佛故也。又釋：時眾相與生疑言，若道理中無此三乘，佛何故具欲為人說是三乘耶？是故第二有一偈釋疑。「從久遠劫來讚示涅槃法」，言常欲示一乘因果法，無大乘眾生，不堪受也。相傳言：此則密明壽量之義，此是前釋也。

From "Constantly thinking of past Buddhas" onwards, there are eleven verses which form the fourth [section]. Here this is designated as the Buddha's successful conversion of sentient beings by means of the three vehicles. This serves as the basis for the fourth parable below in the burning house, where the elder rescues the sons with the three carts; it corresponds to the passage below stating, "At that time the elder then had this thought: 'This house has already been consumed by a great fire…'" Within this text there are naturally two [parts]: first, eleven verses directly explaining that sentient beings were successfully converted using the three vehicles; second, one verse starting from "Since distant kalpas past" which resolves the doubts of beings. Within the preceding ten verses there are naturally four sections: first, six and a half verses explaining the Buddha's tentative adaptation using the three vehicles; second, one verse [explaining] seeing the capacity of the persons of the three vehicles; third, one and a half verses [explaining] preaching the teaching of the three vehicles for them; fourth, one verse [explaining] the practice and acceptance by the persons of the three vehicles. Now, in saying "Constantly thinking of past Buddhas", the six and a half verses below are the first [section] on tentative adaptation by disclosing the three vehicles, which naturally has three parts: first, one verse on "Constantly thinking of the power of skilful means practised by past Buddhas" explains seeking the teaching and tentative adaptation—the upper half being the seeking of the teaching, and the lower half directly explaining the tentative adaptation. Second, the four and a half verses below "When he made this reflection, the Buddhas of the ten directions all manifested" explain the praise and commendation of the Buddhas. Third, the one verse below "Śāriputra, you should know" explains Śākya taking refuge in the Buddhas. The one verse "Again having this thought: 'I have appeared in a turbid and evil world, as explained by the Buddhas'" is the second [section], seeing that there is capacity for the three vehicles, capable of receiving the teaching of the three vehicles. The one and a half verses below "Having reflected on this matter, I immediately proceeded to Vārāṇasī" are the third [section], explaining that the Buddha immediately preached the teaching of the three vehicles for them, precisely at the time when he went to the Deer Park. "The mark of quiescence and cessation of all phenomena" explains that the myriad wholesome phenomena are quiescent and ceased, having no characteristics of the three vehicles that can be spoken of; it is solely through skilful means that the three vehicles are said to exist. The one verse below "This is called turning the wheel of Dharma, whereupon there is the sound of nirvāṇa" is the fourth [section]: the practice and acceptance by the persons of the three vehicles. It is solely through skilful means that the three vehicles are spoken of, so one can only say that there is the 'sound of nirvāṇa', but there is no actual substance of true nirvāṇa. Five people attained the Path and eighty thousand devas attained holiness; therefore the Vimalakīrti Sūtra states that the Three Jewels thereupon appeared in the world. The one verse below "Since distant kalpas past" is the second [part], resolving doubts. The objection asks: The Śākyamuni Tathāgata possesses the three insights which illuminate all completely; he should naturally understand the teachings of the three vehicles, so how could he only now come to learn the Dharma of the three vehicles from the Buddhas? The resolution states: Since distant kalpas past, he has praised and shown the Dharma of nirvāṇa; clearly, he already understood the teachings of the three vehicles, but only wished to conform with the Buddhas. Another explanation states: The assembly at that time mutually gave rise to doubt, asking, if in principle these three vehicles do not exist, why did the Buddha wish to fully preach these three vehicles for people? Therefore the second [part] has one verse resolving the doubt. "Since distant kalpas past, praising and showing the Dharma of nirvāṇa" means that he has constantly wished to show the Dharma of cause and effect of the One Vehicle, but there were no sentient beings of the Great Vehicle, and they were incapable of receiving it. Traditional transmission states: this secretly reveals the meaning of the [Tathāgata's] life span; this is the former explanation.