法華文句記 4.148

4.148

「許文為三」，三文各二，則以三文各二字是。如初文中初是順，次「豈得」下許。次文，初是誡，「吾當」下許。第三文，初是簡，「汝今」下許。「大經四善法」者，〈德王品〉釋十功德中云「一者親近善友，二者聽聞正法，三者思惟其義，四者如說修行，唯此四法是涅槃因。若言苦行是涅槃因，無有是處。」後之三句即三慧也。故佛誡之是涅槃近因緣也。「五千在座」至「簡眾」者，或當過去有謗法緣，或機未熟聞必生謗，故佛知時神力令去。又如說《瓔珞經》時，五千菩薩尚從座起去，彼〈譬喻品〉因佛說法身功德，座中有五千菩薩從座起去。目連問佛：此諸正士修菩薩道，已入如來正法之藏，行過三乘，何故聞說三身不受而退？佛言：善男子！聞說是者沸血流面。何以故？是無數劫恒生誹謗，是輩過去恒沙佛所，修行六度起於著想，有悔心故、有退轉故，當更經歷勤苦之難，千佛過去猶未得度，是人雖修菩薩之道，欲得成佛終不可得，如人欲於虛空造室，終不可成。今謂此乃三藏菩提之心機未合時，若聞三身理合生謗，通在衍門生謗義少，故知今人雖欲發心，不簡偏圓不解誓境，未來聞法何能免謗？

"The text of permission has three [parts]": the three texts each have two [elements], which is shown by the two characters in each of the three texts. As in the first text, the first is compliance, and next from "how can I..." onward is permission. In the second text, the first is an admonition, and from "I will..." onward is permission. In the third text, the first is selection, and from "You now..." onward is permission. "The four wholesome dharmas in the Great Sūtra": in the chapter "Noble King", explaining the ten virtues, it says: "First is drawing near to good friends; second is listening to the true Dharma; third is contemplating its meaning; fourth is practicing in accordance with the teaching. Only these four dharmas are the causes of nirvāṇa. If one says that ascetic practices are the causes of nirvāṇa, that is devoid of truth." The latter three clauses are the three wisdoms. Therefore the Buddha admonishes that these are the proximate causes and conditions of nirvāṇa. "The five thousand in their seats" to "screening the assembly": either in the past they had the conditions for slandering the Dharma, or their capacities were not yet mature and hearing it they would inevitably give rise to slander; therefore the Buddha, knowing the proper time, used his spiritual power to cause them to leave. Furthermore, as when the Yingluo jing was preached, five thousand bodhisattvas even arose from their seats and left. In that "Parable Chapter", because the Buddha preached the merits of the dharmakāya, five thousand bodhisattvas in the assembly arose from their seats and left. Maudgalyāyana asked the Buddha: "These upright beings cultivate the bodhisattva path, have already entered the Tathāgata's treasury of the true Dharma, and their practice surpasses the three vehicles; why do they not accept hearing of the three bodies and withdraw?" The Buddha said: "Good sons, hearing this preached, boiling blood flows down their faces. Why is this? For countless kalpas they have constantly given rise to slander. These people, in the presence of as many buddhas as the sands of the Ganges, cultivated the six perfections and gave rise to thoughts of attachment; because they had regretful minds, and because they regressed, they must further undergo difficult and bitter hardships, and though a thousand buddhas pass, they will still not have crossed over. Though these persons cultivate the bodhisattva path, wishing to attain buddhahood, it will ultimately be unattainable, just as someone wishing to build a room in empty space will never accomplish it." Now I maintain that this was when the capacity of the Tripiṭaka's bodhimind did not accord with the time; if they heard of the three bodies, by principle they would naturally give rise to slander. If they are broadly within the Mahāyāna gate, the possibility of giving rise to slander is small. Therefore we know that although people today wish to generate the mind [for awakening], if they do not distinguish between the one-sided and the perfect and do not understand the sphere of their vows, how can they avoid slander when hearing the Dharma in the future?