法華經義記 7.21

7.21

「諸比丘若如來自知涅槃時到」，此下是第三階明今日相值。就此中亦應有四重，文只有三，略無第三重，亦可是傳者誤。雖無，今日義出。何以知之？下譬中有故在。今玄出四重者：第一從「諸比丘」竟「深入禪定」，先明眾生大乘機發；第二為說《法華》；第三明以大乘擬宜不得，此即是今義出者；第四為說小乘。今先明大乘機發，言「諸比丘若如來自知涅槃時到」者，如來說《法華》時去《涅槃》經教不賒，大乘機發仍說《法華》，故言涅槃時到。又解言：正大乘機發時如來三乘化功將斷，故言涅槃時到。「眾又清淨」者，正明大乘機發。若使昔日五濁障大乘機者，則不清淨，大乘機發五濁不復為障是名清淨。「信解堅固」者，昔亦有信不成，使今日大乘機發有大乘之信。今日大乘機發則有大乘之解，解則慧，有信有慧有定相資之力，是故大乘機發。「了達空法」者，明昔日無相之法，故言了達空法也。「便集諸菩薩」此下是第二正說大乘，即是說《法華》，便集諸菩薩者，即是爾時世尊四眾團繞之義。「世間無有二乘而得滅度」者，即是開方便門。「唯一佛乘得滅」者，即是示真實相也。此下應有第三用大乘擬宜化眾生不得，今者玄出應下譬有，下即作懈退譬作本也。「比丘當知如來方便之力」，此下是第四，明如來用三乘化得眾生。就此第四用小乘化得眾生中自有四文：第一言「如來方便之力深入眾生之性」，先明三乘擬宜。第二言「知其志樂小法深著五欲」，此明如來見小乘機。「為是等故說於涅槃」此是第三正為眾生說三乘教。第四言「是人若聞則便信受」，此明三乘人受行。

"Bhikṣus, if the Tathāgata knows that the time of his nirvāṇa has arrived"—from this point downward is the third stage, explaining the present meeting. Within this there also should be four layers, but the text has only three; it omits the third layer, which could also be an error by the transmitters. Although it is missing, its meaning is brought out today. How do we know this? Because it is present in the parable below. If we now implicitly bring out the four layers: first, from "Bhikṣus" down to "deeply entered into meditative absorption", it first explains the arising of the sentient beings' capacity for the Great Vehicle; second, he preaches the Lotus Sūtra for their sake; third, it explains that tentative adaptation using the Great Vehicle did not succeed—this is what is brought out conceptually today; fourth, he preaches the Lesser Vehicle for their sake. Now, first explaining the arising of the capacity for the Great Vehicle: the words "Bhikṣus, if the Tathāgata knows that the time of his nirvāṇa has arrived" mean that when the Tathāgata preached the Lotus Sūtra, it was not far from the teaching of the Nirvāṇa Sūtra; with the capacity for the Great Vehicle arising, he then preached the Lotus Sūtra, hence it says "the time of his nirvāṇa has arrived". Another explanation says: precisely when the capacity for the Great Vehicle arises, the Tathāgata's work of transforming through the three vehicles is about to cease, hence it says "the time of his nirvāṇa has arrived". "The assembly is also pure": this directly explains the arising of the capacity for the Great Vehicle. If previously the five turbidities obstructed the capacity for the Great Vehicle, they were impure; when the capacity for the Great Vehicle arises, the five turbidities no longer pose an obstruction, which is called "pure". "Faith and understanding are resolute": in the past, their faith was also unaccomplished; now, causing the capacity for the Great Vehicle to arise in the present, they possess faith of the Great Vehicle. When the capacity for the Great Vehicle arises today, they possess understanding of the Great Vehicle; understanding is wisdom (prajñā); possessing the mutual support of faith, wisdom, and concentration (samādhi), the capacity for the Great Vehicle therefore arises. "Thoroughly penetrated the dharma of emptiness": this explains the previously mentioned markless dharma, hence it says "thoroughly penetrated the dharma of emptiness". "Then gathered the bodhisattvas"—from this point downward is the second [layer], directly preaching the Great Vehicle, which is the preaching of the Lotus Sūtra; "then gathered the bodhisattvas" refers to the meaning of the World-Honoured One being encircled by the fourfold assembly at that time. "In the world there are not two vehicles by which one attains extinction": this is opening the gate of skilful means. "Only by the One Buddha Vehicle does one attain extinction": this is revealing the real mark. Below this there should be the third [layer], using the Great Vehicle to tentatively adapt and transform sentient beings without success; now it is implicitly brought out as corresponding to what is in the parable below, which provides the basis below for the parable of flagging and turning back. "Bhikṣus, you should know that the Tathāgata's power of skilful means"—from this point downward is the fourth [layer], explaining that the Tathāgata succeeds in transforming sentient beings by means of the three vehicles. Within this fourth [layer] of succeeding in transforming sentient beings by means of the Lesser Vehicle, there are four passages of text: first, the words "the Tathāgata's power of skilful means penetrates deeply into the nature of sentient beings" first explain the tentative adaptation through the three vehicles; second, the words "knowing that their inclinations delight in lesser teachings and are deeply attached to the five desires" explain the Tathāgata seeing their capacity for the Lesser Vehicle; "for their sakes he speaks of nirvāṇa" is the third, directly preaching the teaching of the three vehicles for sentient beings; fourth, the words "if these people hear it, they then believe and accept it" explain the people of the three vehicles receiving and practicing it.