妙法蓮華經文句 10.128

10.128

勸發為二：一、請問勸發；二、誓願勸發。有問、有答。問者，遙聞經竟，戀法無已，遠來之志，志在勸發，是故更請。正說勸發自行，更請流通勸發化他，如來若許，二途再演光光無極，是故雙請也。佛答，先總、次別、三結。別列四法名，如文。其既雙請，如來巧答，略舉四以蔽諸。何者？四法之要該括正、通。何者？佛雖無偏，若能遠惡從善，反迷還正，開權知見，顯佛知見者，則稱可聖心，諸佛護念；若佛知見開，則般若照明，是植眾德本；亦是入正定聚，不亂、不味，不取、不捨；亦是發救眾生。當知此四與開權顯實，名異體同，無二無別。又「佛護念」者，是開佛知見；「植眾德本」是示佛知見；「發救眾生」是悟佛知見；「入正定聚」是入佛知見。迹門之要，此四收矣。又迹則有本，從本開示悟入，故有迹中開示悟入。今開迹即顯本，本迹無二無別，以四法答其請正，於義明矣。

"Encouragement to embark" has two [parts]: first, inquiring to encourage embarking; second, vowing to encourage embarking. There is a question and there is an answer. Regarding the question: having heard the sūtra from afar to its completion, he loved the Dharma without end; the aspiration of his coming from afar aimed to encourage embarking, and therefore he made further request. Encouraging embarking on the main teaching concerns one's own practice; requesting the transmission encourages embarking on converting others. If the Tathāgata grants this, the two paths will be expounded once more, their radiance boundless. Hence he made a dual request. The Buddha's reply is: first, general; second, specific; third, a conclusion. The names of the four dharmas are listed individually, as in the text. Since he made a dual request, the Tathāgata skillfully replied, briefly citing four to cover them all. Why is this? The essentials of the four dharmas encompass both the main [teaching] and the transmission. Why? Although the Buddha is without partiality, if one can distance oneself from evil and follow good, turn back from delusion and return to the correct, opening expedient knowledge and vision and revealing the Buddha's knowledge and vision, this accords with the sage's intention, and all buddhas keep them in mind and protect them. If the Buddha's knowledge and vision are opened, then prajñā shines brightly: this is planting the roots of many virtues. It is also entering the stage of definite correctness, neither confused nor relishing, neither grasping nor discarding. It is also giving rise to the mind to rescue sentient beings. One should know that these four and "opening the expedient and revealing the real" have different names but the same substance, without two or difference. Furthermore, "being kept in mind and protected by buddhas" is opening the Buddha's knowledge and vision; "planting the roots of many virtues" is demonstrating the Buddha's knowledge and vision; "giving rise to the mind to rescue sentient beings" is awakening to the Buddha's knowledge and vision; "entering the stage of definite correctness" is entering the Buddha's knowledge and vision. The essentials of the trace gate are embraced by these four. Furthermore, where there are traces there is the origin: because there is opening, demonstrating, awakening to, and entering from the origin, there is opening, demonstrating, awakening to, and entering within the traces. Now, opening the traces reveals the origin; origin and traces are without two or difference. Answering his request concerning the main [teaching] with the four dharmas is thus clear in meaning.