法華義疏 10.158

10.158

「諸善男子」下，第二、開方便門，上顯二種真實：一、明證法身久，辨法身真實；二、明垂應久，明應身真實。今亦開二種方便：一、開因方便；二、開果方便。因方便者，過去值燃燈授記，此是因方便也；果方便者，示現出家始得成佛也。顯二實、開兩權，一切權實義盡也。前顯二實：一、破執，二、釋疑。顯證法身久，破其近執也。顯垂應久，釋彌勒〈涌出品〉疑也。今開方便又釋二疑，就一一門各開二別。初門二者：一、略開方便略釋疑；二、廣開方便廣釋疑。上明證法身久、垂應久，彌勒舊疑已斷，今時眾更起新疑，疑云：若證法身久垂應復久者，何故昔說燃燈佛授記、賢劫成道？是故釋云：於是中間我說燃燈佛蓋是方便之言，過去久成此為實說。上來即是顯真實義，今釋眾疑謂開方便門。而稱中間者，過去得佛為初，今靈山之會為後，中間說於燃燈也。燃燈者，《智度論》云「太子初生身光四邊似燈，故名燃燈，太子後成佛時名燃燈佛」。餘經云「錠光佛者猶是燃燈耳，有足者稱燈，無足者稱錠也」。又復言：其入涅槃者，《瑞應經》云「菩薩承事錠光至千泥洹」，即是言其入涅槃也。燃燈舉其初、涅槃明其後，略說始終二事也。「諸善男子」下，第二、明廣開方便廣釋疑。非但示燃燈一迹於過去世有無量方便，故是廣釋疑也。上略釋疑略開方便門，今廣釋疑廣開方便門。又上直稱教化之言、未出化之儀則，故今辨之。又開三別：一、感；二、應；三、得益。「若有眾生來至我所」者，機發扣佛故名為至，即是感也。「我以佛眼」下，第二、明應。應中明三輪益物：「我以佛眼觀其信等諸根」謂他心輪也。「隨所應度」明神通輪也。「自說名字不同」者，如《華嚴經．名號品》說，「或名舍那，或名釋迦」等也。「年紀大小」者，住世短長不同也。「亦復現言當入涅槃」者，上明神通之始，今舉其終。如《涅槃經》云「我於閻浮提數數示現入於涅槃」也。「又以種種方便」，第三、明說法輪。又上是身業益物，今口業益物。又此三句即是次第，名字不同、年紀大小謂初方便，現入涅槃謂後方便，今明說法中間方便，化宜雖多此三總攝也。「能令眾生發歡喜心」，第三、明得益。以三輪稱緣故受者得益，故稱歡喜也。

From "Good sons" onward is the second [section], opening the gates of upāya. Above, two kinds of real were revealed: first, explaining that the realization of the dharmakāya was long ago, which clarifies the reality of the dharmakāya; second, explaining that the manifest response has been for a long time, which clarifies the reality of the response body. Now, two kinds of upāya are also opened: first, opening the upāya of the cause; second, opening the upāya of the fruit. As for the upāya of the cause, in the past meeting Dīpaṃkara and receiving his prediction—this is the upāya of the cause. As for the upāya of the fruit, manifesting leaving home and just attaining Buddhahood. Revealing the two reals and opening the two provisional [upāyas] exhaust all meanings of the provisional and the real. Previously, revealing the two reals had two functions: first, breaking attachments; second, resolving doubts. Revealing that the realization of the dharmakāya was long ago broke their attachment to what was recent. Revealing that the manifest response has been for a long time resolved Maitreya's doubt in the Emerging from the Earth Chapter. Now, opening upāya also resolves two doubts, and under each of the gates two distinctions are opened. The two under the first gate are: first, briefly opening upāya to briefly resolve doubts; second, extensively opening upāya to extensively resolve doubts. Above, having explained that the realization of the dharmakāya was long ago and that the manifest response has been for a long time, Maitreya's former doubt was already severed; now, the assembly at this time gave rise to a new doubt. They doubted, saying: "If the realization of the dharmakāya was long ago and the manifest response has also been for a long time, why did [the Buddha] previously state that Dīpaṃkara Buddha conferred a prediction [upon him] and that he attained the Way in the Bhadrakalpa?" Therefore, it is explained: "In the interim, my speaking of Dīpaṃkara Buddha was merely words of upāya; having long since attained it in the past is the real teaching." The above was just the meaning of revealing the real; now resolving the doubts of the assembly is called opening the gates of upāya. As for stating "in the interim," the past attainment of Buddhahood is the beginning, and the present assembly on Mount Gṛdhrakūṭa is the end; speaking of Dīpaṃkara was in the interim. Concerning Dīpaṃkara, the *Dazhidulun* says: "When the prince was first born, the body's light on all four sides was like a lamp (dīpa), so he was named Dīpaṃkara. When the prince later attained Buddhahood, he was named Dīpaṃkara Buddha." Other sūtras say: "The Buddha Dingguang (Pedestal-Light) is still just Dīpaṃkara; one with feet is called a lamp (deng), and one without feet is called a pedestal lamp (ding)." Furthermore, it says: "[I also said of that Buddha] that he entered nirvāṇa." The *Ruiying jing* says: "The bodhisattva served Dingguang until his parinirvāṇa," which is precisely speaking of his entering nirvāṇa. Dīpaṃkara adduces the beginning, and nirvāṇa clarifies the end, briefly stating the two matters of beginning and end. From "Good sons" onward, the second [part] clarifies extensively opening upāya and extensively resolving doubts. Not only showing the single trace of Dīpaṃkara, in past eras there were immeasurable upāyas; thus it is an extensive resolution of doubts. Above, doubts were briefly resolved and the gate of upāya was briefly opened; now doubts are extensively resolved and the gate of upāya is extensively opened. Furthermore, above he merely spoke words of teaching and transforming, without bringing out the rules and norms of transformation; therefore, he now explains them. It also opens into three distinctions: first, stimulus; second, response; third, obtaining benefit. "If there are sentient beings who come to my place": when capacity is activated to invoke the Buddha, it is called "coming"; this is precisely the stimulus. From "I, with the Buddha-eye" onward, the second [part] clarifies the response. Within the response, three wheels benefiting beings are explained: "I, with the Buddha-eye, observe their faculties such as faith" refers to the mind-reading wheel (paracittajñāna). "According to how they should be saved" explains the wheel of supernatural powers (ṛddhiprātihārya). "I myself state that my names are different": as the *Avataṃsaka Sūtra* says in the "Chapter on Names": "sometimes named Vairocana, sometimes named Śākyamuni," and so forth. "The span of years, great or small": differences in the length or shortness of dwelling in the world. "And also manifest and declare that I shall enter nirvāṇa": above clarified the beginning of supernatural powers; now it adduces their end. As the *Nirvāṇa Sūtra* says: "In Jambudvīpa I have repeatedly manifested entering into nirvāṇa." "And with various upāyas": the third clarifies the wheel of preaching the Dharma. Furthermore, the above was bodily karma benefiting beings; now it is verbal karma benefiting beings. Again, these three phrases are in proper sequence: different names and the span of years being great or small are the initial upāyas; manifesting entry into nirvāṇa is the concluding upāya; now explaining the preaching of the Dharma is the intermediate upāya. Although the requirements of transformation are numerous, these three completely subsume them. "Able to make sentient beings generate a joyous mind": the third clarifies obtaining benefit. Because the three wheels match the conditions, the recipients obtain benefit; hence it is called "joyous."