法華義疏 10.159

10.159

「諸善男子」下，第二、舉現在事釋疑。亦開為二別：初略，後廣。疑者云：若久成佛，何故昔說十九出家、三十成道？上既聞證法身及垂應久，時眾具舉近因近果二事生疑。上舉過去燃燈即近因生疑，今舉現在成道以近果生疑。又開四別：一、見機；二、說教；三、顯實；四、開權。見機中云德薄垢重者，不種大乘無所得善根稱為德薄，具足煩惱名垢重。「為是人說」下，第二、明說教。為樂小人不堪聞說久證法身方便示現，故明佛實是凡夫從凡成佛也。「然我實成佛已來」下，第三、明顯實。「但以方便」下，第四、辨開權。

From "Good sons" onward, the second [section] adduces present events to resolve doubts. It also opens into two distinctions: first brief, then extensive. Those who doubt say: "If he attained Buddhahood long ago, why did he previously say that he left home at nineteen and attained the Way at thirty?" Above, having heard that the realization of the dharmakāya and the manifest response have been for a long time, the assembly at that time adduced both matters of recent cause and recent fruit to generate doubt. Above, adducing past Dīpaṃkara was generating doubt regarding the recent cause; now adducing the present attainment of the Way is generating doubt regarding the recent fruit. It also opens into four distinctions: first, seeing the capacity; second, expounding the teaching; third, revealing the real; fourth, opening the provisional. Within "seeing the capacity," stating "of slight virtue and heavy defilements": not planting the ungraspable roots of goodness of the Mahāyāna is called "slight virtue," and being fully endowed with afflictions is called "heavy defilements." From "For these people, I say" onward, the second clarifies expounding the teaching. For those who delight in the inferior, unable to bear hearing that he realized the dharmakāya long ago, [the Buddha] manifested as an upāya; therefore, he explained that the Buddha was truly an ordinary person who became a Buddha from being an ordinary person. From "Yet since I truly attained Buddhahood" onward, the third clarifies revealing the real. From "Merely using upāya" onward, the fourth clarifies opening the provisional.