妙法蓮華經文句 3.86

3.86

從「吾從成佛已來」者，是歎釋迦權實。舊云釋迦權實各各歎，謂「吾從成佛」下，是歎權，「所以者何」是釋權；「如來知見廣大」下，是歎實，從「無量無礙」下，是釋實；從「如來能種種分別」下，是結歎實文。舊料揀前後有三意：一、合歎諸佛二智者，明二智體同，開歎釋迦二智者，明二智功用有異；二、明垂迹之本，故諸佛先歎實，明顯本之能，故釋迦先歎權；三、諸佛顯自行，先須得實，釋迦明化他，先以權引童蒙，而互現出沒者，將明體圓不可偏存，存則失旨也。今謂不爾，但依文次第於義易解，不須曲辯。又汝云諸佛道同，云何異解？如人善讚孝順而打擲父母（云云）。

From 'Since I achieved Buddhahood' onward, it praises the expedient and real of Śākya[muni]. The old [masters] said that the expedient and real of Śākya[muni] were each praised separately: meaning that from 'Since I achieved Buddhahood' downward praises the expedient, and 'Why is this?' explains the expedient; from 'The Tathāgata's knowledge and vision are vast and great' downward praises the real, from 'immeasurable and unhindered' downward explains the real; and from 'The Tathāgata is able to make various distinctions' downward is the text concluding the praise of the real. The old [masters] critically selected three intents for the sequence: First, praising the two wisdoms of all Buddhas together clarifies that the substance of the two wisdoms is identical, while opening the praise of the two wisdoms of Śākya[muni] clarifies that the functions of the two wisdoms are different. Second, clarifying the origin of manifesting traces, all Buddhas first praise the real; revealing the function of manifesting the origin, Śākya[muni] first praises the expedient. Third, all Buddhas reveal own-practice, so they must first attain the real; Śākya[muni] clarifies converting others, so he first uses the expedient to guide the immature; and their alternating appearance and disappearance is about to clarify that the substance is perfect and cannot be partially retained—if retained, the principle is lost. Now I say this is not so: simply following the order of the text, the meaning is easily understood without requiring convoluted arguments. Furthermore, you say the path of all Buddhas is identical; why do you interpret them differently? It is like someone praising filial piety while beating their parents (and so on).