法華玄論 9.69

9.69

有人疑此品都應非次第，或非佛說。今明不然，定是次第亦是佛說。晚見論云「為調達受記，顯如來無怨心。」故當知是佛說也。次〈寶塔品〉後者，密開本迹有二種：一者就佛事而開本迹，即是寶塔現、分身集也。二舉例密開本迹，即此品是也。調達迹身惡而本非惡者，釋迦迹示生滅本實不生滅也。又此經云「開方便門示真實義」，非但開一種方便門，通開一切方便門、示一切真實義。從經初來至〈寶塔品〉，明約善開方便門顯真實義；今就惡明開方便門云真實義。一切三世十方佛菩薩不出善惡違順二方便，如釋迦等為善方便用，調達為惡方便用者。不言昔是方便，故方便門閉；今開是方便門，故方便門開惡既是方便，善即是真實也。如此善惡皆欲引眾生歸善，故若違若順皆順也。又《大品》云「有威儀非威儀」，非威儀即變常合道。《攝大乘論》中明菩薩作具足十惡五逆。

Some suspect that this chapter is entirely out of sequence, or that it was not spoken by the Buddha. We now explain that this is not so: it is definitely in sequence and is also spoken by the Buddha. Later I saw a treatise stating: "Conferring prophecy on Devadatta reveals that the Tathāgata has no mind of enmity." Hence one should know that it was spoken by the Buddha. Its placement after the "Chapter on the Jewelled Stūpa" is because the esoteric opening of the origin and trace is of two kinds: first, opening the origin and trace with respect to the Buddha's deeds, which is the manifestation of the jewelled stūpa and the assembly of the divided bodies; second, citing an analogue to esoterically open the origin and trace, which is this chapter. Devadatta's trace body is evil, but his origin is not evil; Śākyamuni's trace demonstrates production and cessation, while his origin in reality has no production or cessation. Furthermore, this sūtra says: "Opening the gate of skillful means and demonstrating the real meaning." This is not merely opening one kind of gate of skillful means, but universally opening all gates of skillful means and demonstrating all real meanings. From the beginning of the sūtra up to the "Chapter on the Jewelled Stūpa," it clarifies the opening of the gate of skillful means to reveal the real meaning in terms of the good; now, it clarifies opening the gate of skillful means and stating the real meaning in terms of the evil. All buddhas and bodhisattvas of the three times and ten directions do not go beyond the two skillful means of good and evil, opposing and conforming—just as Śākyamuni and others serve as the function of the good skillful means, while Devadatta serves as the function of the evil skillful means. Not saying that the past was skillful means is why the gate of skillful means was closed; now opening it as the gate of skillful means is why the gate of skillful means is open: since evil is a skillful means, good is the real. In this way, both good and evil are intended to lead sentient beings to return to the good; therefore, whether opposing or conforming, both are conformable. Furthermore, the *Pañcaviṃśati* says: "Possessing deportment and lacking deportment"; lacking deportment is precisely departing from the ordinary to accord with the Path. The *Mahāyānasaṃgraha* explains that bodhisattvas commit all ten evil deeds and five deadly sins.