妙法蓮華經玄義 10.6

10.6

當知佛意深遠，彌勒不識所為因緣，況下地二乘凡夫等耶！文云：「唯我知是相，十方佛亦然。」又，已今當說，最為難信難解。前經是已說，隨他意，彼不明此意，故易信易解。《無量義》是今說，亦是隨他意，亦易信易解。《涅槃》是當說，先已聞故，亦易信易解。將說此教，疑請重疊，具如迹本二文。受請說時，秖是說於教意，教意是佛意，佛意即是佛智，佛智至深，是故三止四請。如此艱難，比於餘經，餘經則易。

One should know that the Buddha's intention is profound and far-reaching; Maitreya did not know its cause and condition, so how much less could those of lower stages, the two vehicles, and ordinary beings know it! The text says: 'Only I know these characteristics, and so do the buddhas of the ten directions.' Furthermore, among what has been spoken, is now being spoken, and will be spoken, this is the most difficult to believe and difficult to understand. The previous sūtras were 'already spoken' and conformed to the minds of others; because they did not clarify this intention, they were easy to believe and easy to understand. The Amitārtha-sūtra is 'now being spoken' and also conforms to the minds of others, so it too is easy to believe and easy to understand. The Mahāparinirvāṇa-sūtra is 'to be spoken'; because people had already heard this beforehand, it is also easy to believe and easy to understand. When this teaching was about to be spoken, doubts and requests arose repeatedly, as detailed in the two texts on traces and the original source. When he accepted the request and preached, he merely preached the intention of the teaching. The intention of the teaching is the Buddha's intention; the Buddha's intention is the Buddha's wisdom; the Buddha's wisdom is exceedingly profound, and therefore there were three refusals and four requests. Being so arduous, when compared to other sūtras, the other sūtras are easy.