妙法蓮華經文句 5.12

5.12

從「尋念過去佛」下，第二，有十一行，頌上「於一佛乘方便說三」也。就此為二：初，十行，正明化得；後，一行，釋疑。就前十行有四：初，一行，明三乘擬宜；次「作是思」下，第二，六行半，明有機；次「思惟是」下，第三，一行半，明施化；次「是名」下，第四，一行，明受行。「尋念」者，念彼雖無大機，不容永捨，要以方便而誘濟之，非都不知開三，欲引同諸佛，故云尋念也。「作是思惟」下，第二，六行半，明有小機。此又為二：初，四行半，明諸佛歎；後，二行，明釋迦酬順。上欲大化，於彼無機，故諸佛不歎；今欲說小曲會根緣，則始終得度，所以佛歎也。就初佛歎為五：初，三句，釋迦自敘諸佛現。「佛現」者，由念佛方便力故現，現由擬法、會機二義故佛現。「善哉」下，第二，一行一句，明諸佛正歎釋迦，能隱實設權，故云善哉。為一施三引入佛慧，即是「第一導師」。「得是無上法」者，即是得實智微妙第一也。「而用方便力」者，隨諸一切佛，隱實用權也。「我等亦皆得」下，第三一行，明諸佛亦隱實用權，如文。從「少智樂小法」下，第四，一行，雙釋二義，為眾生少智不堪聞大所以隱實，而復樂小所以施權。「雖復說三」下，第五，半行，雙結二義，雖復說三，終為顯實也。「舍利弗當知」下，第二，有二行，明釋迦酬順。既聞諸佛歎，對曰「南無」，「南無」此云敬從，又二：初，一行，發言酬順；後，一行，念順物機。從「思惟是事」下，第三，一行半，正明施教也。「諸法寂滅相，不可以言宣」下，即是前說中道無性佛種之理，此理非數又不可說，今以方便作三乘說；又非生非滅，而以方便作生滅說；又偏真之理亦非示說，以方便故作四門說。初為五人說無常，有門也。「是名轉法輪」下，第四，一行，明受行悟入也。轉佛心中化他之法，度入他心名轉法輪。陳如初得見諦，即斷見惑，分證滅諦，亦是分得有餘涅槃，涅槃之音起自於此，由此得成無學，便有羅漢之名。能說三乘法者名佛，所說三乘即法，見諦羅漢等名僧，三寶於是現世間。

From 'I immediately recalled past Buddhas' onward is the second [section], comprising eleven lines of verse, which versifies the above 'in the One Buddha Vehicle expediently expounding three'. In this there are two parts: first, ten lines properly clarify that conversion succeeds; following that, one line resolves doubts. Within the preceding ten lines there are four parts: first, one line clarifies the trial consideration of the three vehicles; next, from 'having had this thought' onward, the second [part], comprising six lines and a half, clarifies the presence of receptive capacity; next, from 'pondering this matter' onward, the third [part], comprising one line and a half, clarifies the dispensing of conversion; next, from 'this is called' onward, the fourth [part], comprising one line, clarifies accepting the practice. 'Immediately recalled' means pondering that although they lack the great receptive capacity, it is not permissible to abandon them forever, and it is necessary to entice and rescue them with expedients; it is not that he did not know at all how to open the three, but wishing to bring [his actions] into conformity with all Buddhas, he therefore says 'immediately recalled'. From 'having had this thought' onward, the second [part], comprising six lines and a half, clarifies that there is minor receptive capacity. This again has two parts: first, four lines and a half clarify the praise of all Buddhas; following that, two lines clarify Śākyamuni's responsive accord. Above, he wished to bestow the great conversion, but in them there was no receptive capacity, so the Buddhas did not praise; now he wishes to preach the small to accommodate their faculties and conditions indirectly, so that they are crossed over from beginning to end, and therefore the Buddhas praise him. In the first [part], the Buddhas' praise, there are five points: first, three phrases are Śākyamuni's own account of the appearance of the Buddhas. 'The Buddhas appear' means that they appear due to mindfulness of the Buddhas' power of expedients; they appear on account of the two meanings: trial consideration of the teaching and meeting receptive capacity. From 'excellent' onward, the second [part], comprising one line and one phrase, clarifies that the Buddhas properly praise Śākyamuni for being able to conceal the real and set forth the expedient, hence saying 'excellent'. Dispensing the three for the sake of the one to lead them into the Buddha's wisdom—this is the 'foremost guide'. 'Attaining this unsurpassed Dharma' refers to attaining the foremost, subtle real wisdom. 'Yet using the power of expedients' means following all Buddhas in concealing the real and employing the expedient. From 'we also all have attained' onward, the third [part], comprising one line, clarifies that all Buddhas also conceal the real and employ the expedient, as in the text. From 'having little wisdom and delighting in lesser dharmas' onward, the fourth [part], comprising one line, explains both meanings together: because sentient beings have little wisdom and cannot bear to hear the great, he conceals the real, and because they furthermore delight in the lesser, he dispenses the expedient. From 'although again expounding three' onward, the fifth [part], comprising half a line, concludes both meanings together: although again expounding three, it is ultimately to reveal the real. From 'Śāriputra, you should know' onward, the second [part], comprising two lines, clarifies Śākyamuni's responsive accord. Having heard the Buddhas' praise, he responded with 'Namo'—'Namo' here means reverently obeying; this again has two parts: first, one line utters words of responsive accord; following that, one line is mindfulness of according with beings' receptive capacities. From 'pondering this matter' onward, the third [part], comprising one line and a half, properly clarifies dispensing the teaching. 'The quiescent and extinct mark of all dharmas / Cannot be expressed in words' onward refers to the previously explained principle of the Middle Way natureless Buddha-seed; this principle is not of the nature of numbers and cannot be spoken, yet now through expedients it is expounded as the three vehicles; further, it is neither arising nor ceasing, yet through expedients it is expounded as arising and ceasing; further, the principle of biased truth likewise cannot be demonstrated or spoken, yet because of expedients it is expounded through the four gates. First, he taught impermanence to the five men, which is the gate of being. From 'this is called turning the Dharma wheel' onward, the fourth [part], comprising one line, clarifies accepting practice and awakening to entry. Turning the Dharma of converting others within the Buddha's mind and conveying it into the minds of others is called turning the Dharma wheel. When Kauṇḍinya first attained the vision of the truths, he immediately severed the afflictions of view, partially realized the truth of cessation, and also partially attained nirvāṇa with remainder; the sound of nirvāṇa arose from this, and thereby he was able to become an aśaikṣa, wherefore the name 'arhat' came to be. He who can teach the Dharma of the three vehicles is called the Buddha; the three vehicles taught are the Dharma; the arhats and others who have seen the truths are called the Saṅgha; thus the Three Jewels appeared in the world.