法華經義記 3.8

3.8

「舍利弗當知諸佛語無異」，此下三行半偈是第二分明略說開三顯一，成物動執生疑之情。就此三行半中亦有二段：第一有一行半偈就諸佛以顯一，第二餘有兩行偈據釋迦以開三也。此二階各自有三重，就諸佛顯一中有三重者：第一言「舍利弗當知諸佛語無異」，此半偈先會諸佛道同。「於佛所說法當生大信力」，此半行是第二勸㢡誡勅令信也。「世尊法久後要當說真實」，此半行是第三正就諸佛顯一，一理是真實也。就釋迦開三中有三重者：第一「告諸聲聞眾及求緣覺乘」，此一偈出釋迦開三之所為為二乘之人，二乘之人見執重者，先斥對此二乘人也。第二「佛以方便力示以三乘教」，此半行正就釋迦開三也。第三「眾生處處著引之令得出」，此半偈釋釋迦施三之意，只由眾生逢境執著處處生染，是故如來設權而誘化也。略說開三顯一動執生疑竟也。

"Śāriputra, you should know / that the words of the Buddhas do not differ": from here onward, the three and a half verses are the second [part], which clearly and briefly explains the opening of the three and revealing of the one, bringing about the sentient beings' state of agitated clinging and arising doubt. Within these three and a half verses, there are also two sections: first, one and a half verses reveal the one with respect to the Buddhas; second, the remaining two verses open the three based on Śākya. Each of these two levels has three tiers. Within revealing the one with respect to the Buddhas, there are three tiers: first, saying "Śāriputra, you should know / that the words of the Buddhas do not differ," this half-verse first unites the Buddhas in having the same Path; "Towards the Dharma spoken by the Buddhas, / one should give rise to great power of faith": this half-verse is the second, an encouraging exhortation and admonition commanding them to have faith; "The Dharma of the World-Honoured One, after a long time, / will certainly speak the real": this half-verse is the third, directly revealing the one with respect to the Buddhas, the one principle being the real. Within Śākya's opening of the three, there are three tiers: first, "He told the multitude of śrāvakas / and those seeking the pratyekabuddha vehicle": this one verse identifies that Śākya's opening of the three was done for the people of the two vehicles; since the people of the two vehicles have heavy attachment to views, he first addresses these people of the two vehicles; second, "The Buddha, with the power of skilful means, / showed them the teaching of the three vehicles": this half-verse directly concerns Śākya's opening of the three; third, "Living beings cling in every place; / he guides them so they can escape": this half-verse explains Śākya's intent in bestowing the three, which is solely because sentient beings encounter objects and cling to them, giving rise to defilement in every place; therefore the Tathāgata set up expedients to entice and transform them. Briefly explaining the opening of the three and revealing of the one to agitate clinging and give rise to doubt is completed.