法華玄論 5.144

5.144

評曰：此義不明十信，如前評也。今依《法華論》釋四句有四義：一者無上義，除一切智更無餘事，如經「欲開佛知見，令眾生始得清淨故，出現於世。」二者同義，聲聞辟支佛法身平等故，如經「欲示眾生佛知見故，出現於世。」法身平等者，佛性身更無差別故。三者不知義，謂二乘人不知究竟唯一佛乘故，如經「欲悟佛知見，出現於世。」四者為令證不退轉地，示現與無量智業故，如經「欲令入佛知見故，出現於世。」詳論意四門即次第，初開佛智為無上，次示三乘同有佛性法身。上雖明佛智無上，但恐獨佛有，故第二明三乘同有。雖三乘同有而二乘不知，示其令知。雖知而未得不退，故第四明令得不退為入也。又二番釋云：開如上說。示者，諸菩薩有疑者令知如實修行故。悟者，未發菩提心令發心故。入者，已發菩提心令入法故。第三番釋云：悟者，令外道眾生生覺悟故。入者，令二乘人天入大菩提故也。

Critical assessment: this meaning does not explain the ten faiths, as assessed previously. Now, relying on the Saddharmapuṇḍarīkopadeśa, explaining the four phrases involves four meanings: First is the meaning of being unsurpassed, that apart from all-knowledge there is nothing else, as the sūtra states: 'Wishing to open the knowledge and vision of the buddhas and cause sentient beings to first attain purity, they appear in the world.' Second is the meaning of identity, because the dharmakāya of śrāvakas and pratyekabuddhas is equal, as the sūtra states: 'Wishing to show the knowledge and vision of the buddhas to sentient beings, they appear in the world.' 'The dharmakāya is equal' means that the buddha-nature body has no differentiation whatsoever. Third is the meaning of not knowing, that persons of the two vehicles do not know that ultimately there is only the one buddha vehicle, as the sūtra states: 'Wishing to awaken [sentient beings] to the knowledge and vision of the buddhas, they appear in the world.' Fourth is wishing to cause them to realize the ground of non-retrogression, manifesting and bestowing immeasurable operations of wisdom, as the sūtra states: 'Wishing to cause [sentient beings] to enter the knowledge and vision of the buddhas, they appear in the world.' Examining the meaning of the treatise, the four gates are in sequence: first, opening the buddha-wisdom as unsurpassed; next, showing that the three vehicles identically possess the buddha-nature dharmakāya. Although it previously explained that the buddha-wisdom is unsurpassed, it was feared that only the buddha possessed it, so the second explains that the three vehicles identically possess it. Although the three vehicles identically possess it, the two vehicles do not know it, so it shows it to cause them to know. Although knowing it, they have not yet attained non-retrogression, so the fourth explains causing them to attain non-retrogression as entering. Furthermore, a second set of explanations says: opening is as explained above; showing is causing those bodhisattvas who have doubts to know how to practice in accordance with reality; awakening is causing those who have not yet generated the bodhicitta to generate the mind; entering is causing those who have already generated the bodhicitta to enter the Dharma. A third set of explanations says: awakening is causing non-Buddhist sentient beings to give rise to realization; entering is causing humans, devas, and persons of the two vehicles to enter great bodhi.