妙法蓮華經文句 4.113

4.113

從「我說是方便」下，第二，十三行，頌諸佛顯實。文為四：初、三行頌理一。「令得入佛慧」，頌上一大事因緣也。「決定說大乘」，總頌開示悟佛知見也。「入大乘為本」，頌上入佛知見也。從「佛子心淨」下，第二，四行半，頌上諸佛如來但教化菩薩，以明人一。上直云教化菩薩，頌中廣出諸方便人皆成實人。「有佛子心淨」，即別教之人，為此佛子說大乘經，得記心喜即成圓教真實之人。「聲聞若菩薩」者，聲聞兼得緣覺，若菩薩兼得六度通教等諸菩薩。「皆成佛無疑」者，即是七種方便無非佛子，即是頌人一也。從「十方佛土中」下，第三，一行三句，頌上如來但以一佛乘為眾生說法，無有餘乘若二若三。若十方佛唯說一法，即是教一；假名引導，即方便教也。牒假名三教，顯佛慧一教，其文分明。無有餘乘者，無別教中圓入別之餘也。「無二」者，無通教中半滿相對之二也。「無三」者，無三藏中之三。如此等二三，皆是假名字，引導諸眾生，今但一佛圓教乘也。從「諸佛出於世，唯此一事實」下，第四，有三行三句，頌上諸有所作常為一事，行一文也。事即是行，「終不以小乘濟度於眾生」，即是頌上常為一大事之意也。「佛自住大乘，以此度眾生」，頌上唯以佛之知見示悟眾生。後一行釋不以小度之意。

From "I expounded these expedient means" onward is the second [section], thirteen verses, which chants the Buddhas revealing the real. The text comprises four [parts]: First, three verses chant the oneness of principle. "To lead them to attain entry into the Buddha's wisdom" chants the aforementioned one great matter of causality. "Decisively expounding the Mahāyāna" comprehensively chants opening, demonstrating, and awakening to the buddha knowledge and vision. "Entering the Mahāyāna is the fundamental basis" chants the aforementioned entering into the buddha knowledge and vision. From "Buddha-sons whose minds are pure" onward is the second [part], four and a half verses, which chants the aforementioned [statement that] the Buddhas, Tathāgatas, only teach and transform bodhisattvas, thereby clarifying the oneness of persons. Above, it directly stated teaching and transforming bodhisattvas; in the verse, it sets forth at length that persons of all expedient means all become persons of the real. "There are Buddha-sons whose minds are pure": this refers to persons of the distinctive teaching. For these Buddha-sons, he expounds the Mahāyāna sūtras; obtaining prediction, their minds rejoice, and they immediately become true and real persons of the perfect teaching. "Whether śrāvakas or bodhisattvas": śrāvakas also subsumes pratyekabuddhas, while bodhisattvas also subsumes the bodhisattvas of the six pāramitās, the shared teaching, and so forth. "All achieve Buddhahood without doubt": that is, among the seven expedient means, none are not Buddha-sons; this chants the oneness of persons. From "Throughout the buddha-lands of the ten directions" onward is the third [part], one verse and three lines, which chants the aforementioned [statement that] the Tathāgata only expounds the Dharma to sentient beings with the One Buddha Vehicle, and there are no other vehicles, neither two nor three. When the Buddhas of the ten directions expound only one Dharma, this is the oneness of teaching. "Guiding by conventional names": this refers to the expedient teachings. Taking up the three teachings of conventional names to reveal the single teaching of Buddha wisdom, its text is distinct and clear. "There are no other vehicles": there is no remainder of entering the distinctive within the perfect within the distinctive teaching. "No two": there are no two of half-word opposed to full-word within the shared teaching. "No three": there is no three within the Tripiṭaka. Such twos and threes are all conventional names used to guide all sentient beings; now there is only the vehicle of the One Buddha's perfect teaching. From "The Buddhas appear in the world / Only for this one real matter" onward is the fourth [part], three verses and three lines, which chants the text on the oneness of practice, corresponding to the aforementioned "Whatever they do is always for one matter." "Matter" is practice. "Never using the Hīnayāna / To deliver sentient beings" chants the aforementioned intent of "always for one great matter." "The Buddha himself abides in the Mahāyāna, / And with this delivers sentient beings" chants the aforementioned "only demonstrating and awakening sentient beings with the buddha knowledge and vision." The final verse explains the meaning of not delivering through the small.