法華玄論 1.146

1.146

答：一乘有二種，一者諸佛大人之所乘故名為大乘、二者諸大菩薩之所乘故故名為大乘。如《十二門論》所辨。上說如來壽及佛知見等，是諸佛大人能乘所乘。今欲明諸大菩薩之所乘故，故名大乘也。二者說諸菩薩功德智慧不可思議，令二乘人深生愧恥棄彼所宗，則未發二乘心者不復發心，故說菩薩行。三者凡夫二乘已發菩提心者修菩薩行，已修菩薩行者宜解行增進，故說菩薩行。四者《淨名經》云「或以諸佛而作佛事，或以菩薩而作佛事。」佛事不同，受悟多種。上來明佛作佛事竟，今欲明菩薩而作佛事，故說諸菩薩行也。五者欲歎此經功力，故說諸菩薩行。諸大菩薩有不可思議功德智慧者，皆由《法華》之所成就。若欲得如此功德者，當行《法華經》也。六者欲開祕密藏，故說此經。聲聞法中說諸菩薩乃至一生補處菩薩猶是凡夫未斷煩惱，今明大乘法中諸菩薩得無生忍，煩惱清淨、具六神通，出一切聲聞辟支佛上，令種種方便分形六道利益眾生，故說菩薩行。七者欲為利益未來一切眾生，令得受持《妙法華經》使無留難。佛雖去世，諸大菩薩常在世間利益一切，欲求請護無願不從，故說菩薩行。此總釋〈藥王〉等諸品也。晚見論云「欲明護眾生諸難力者，故說〈觀音〉、〈陀羅尼〉等品。示現功德力，故說〈妙莊嚴王品〉。依過去功德彼童子有如是力故護法身，故說〈普賢菩薩品〉。」此釋與今略同。如是等觀諸品中意，故說《妙法華經》也。《釋論》第百卷云「《法華經》無量無邊如大海水」，以文無量義亦無量，故知說《法華經》因經亦復無量，今但略說也。

Answer: The One Vehicle has two kinds: first, that which is mounted by the great persons, the Buddhas, and is thus called the Great Vehicle; second, that which is mounted by the great bodhisattvas, and is thus called the Great Vehicle, as explained in the Dvādaśanikāya-śāstra. What was explained above regarding the lifespan of the Tathāgata and the knowledge and vision of the Buddhas is what the great persons, the Buddhas, can mount and do mount. Now, wishing to clarify what the great bodhisattvas mount, it is therefore called the Great Vehicle. Second, to explain the inconceivable merit and wisdom of the bodhisattvas so that those of the two vehicles will deeply feel shame and remorse and abandon what they adhere to, so that those who have not yet given rise to the mind of the two vehicles will no longer do so; therefore the practices of the bodhisattvas are explained. Third, so that ordinary beings and those of the two vehicles who have already aroused the bodhicitta will cultivate bodhisattva practices, and those who have already cultivated bodhisattva practices should progress in their understanding and practice; therefore the bodhisattva practices are explained. Fourth, the Vimalakīrtinirdeśa-sūtra says: 'Sometimes [the Buddha] performs Buddha-works through Buddhas; sometimes he performs Buddha-works through bodhisattvas.' Buddha-works are not the same, and there are many kinds of reception and awakening. Having concluded above the clarification of the Buddha performing Buddha-works, we now wish to clarify the bodhisattvas performing Buddha-works, and therefore explain the practices of the bodhisattvas. Fifth, wishing to praise the power and function of this sūtra, the practices of the bodhisattvas are therefore explained. That the great bodhisattvas have inconceivable merit and wisdom is entirely brought about by the Lotus Sūtra. If one wishes to attain such merit, one should practice the Lotus Sūtra. Sixth, wishing to open the secret treasury, this sūtra is therefore spoken. In the Dharma of the śrāvakas it is said that bodhisattvas, even those bound to one last birth, are still ordinary beings who have not severed afflictions. Now it is clarified that in the Dharma of the Great Vehicle, the bodhisattvas attain the forbearance of the non-arising of dharmas, their afflictions are purified, they are fully endowed with the six spiritual powers, and they surpass all śrāvakas and pratyekabuddhas, causing them through various skillful means to multiply their forms across the six destinies to benefit sentient beings; therefore the bodhisattva practices are explained. Seventh, wishing to benefit all sentient beings of the future, enabling them to receive and uphold the Sublime Lotus Sūtra free from impediments. Although the Buddha has passed into extinction, the great bodhisattvas remain constantly in the world to benefit all, and when [beings] seek and entreat their protection, no vow is unanswered; therefore the bodhisattva practices are explained. This is a general explanation of the chapters on Bhaiṣajyarāja and the rest. Later I saw a treatise saying: 'Wishing to clarify the power of protecting sentient beings from various disasters, the Avalokiteśvara and Dhāraṇī chapters are spoken. To demonstrate the power of merit, the Chapter on King Śubhavyūha is spoken. Relying on past merit, that prince possesses such power to protect the dharmakāya, and therefore the Chapter on Bodhisattva Samantabhadra is spoken.' This explanation is broadly similar to the present one. It is by discerning the meaning within the various chapters that the Sublime Lotus Sūtra is spoken. The hundredth fascicle of the Expository Treatise says: 'The Lotus Sūtra is immeasurable and boundless, like the water of the great ocean.' Because the text is immeasurable, the meaning is also immeasurable; thus we know that the causes and conditions for speaking the Lotus Sūtra are likewise immeasurable, and now we have only stated them briefly.