法華義疏 10.4

10.4

來意門者亦有二義：一者成前，二者開後。成前者凡有三意：一者、佛教聲聞凡有三事：一、令迴小入大發菩提心，則上三周說是也；二、令修菩薩行，則四安樂行是也；三、令得佛果，後〈壽量〉文是也。為此因緣故有今品來也。二者、妙法蓮華凡有二種：一者、善巧用門；二者、真實體門。上破三辨一謂對治之用，三病既廢一藥亦除，欲顯不一不三無二正觀即妙法華體。下偈云「觀一切法空如實相亦不行不分別」，則知三一兩捨、緣觀並忘，今欲攝用歸體故有此品來也。三者、〈持品〉末云「惡世弘經被毀辱誹謗受諸苦惱」，小行之流多生退沒不能弘經，是故今明安住四行雖居惡世常受快樂，今欲示末世弘經模軌故說此品。二、生後者，將明遠壽之果，故今說遠壽之因即四行是也。

As for the gate of the reason for coming, it also has two meanings: first, completing what precedes; second, introducing what follows. Completing what precedes generally has three intentions: first, the Buddha's teaching for the śrāvakas generally involves three matters: 1. causing them to turn from the small and enter the great, generating the bodhicitta, which is the teaching of the three cycles above; 2. causing them to cultivate bodhisattva practices, which is the four peaceful practices; 3. causing them to attain the Buddha-fruit, which is the text of the subsequent "Lifespan [Chapter]." For these reasons this chapter comes now. Second, the Wonderful Dharma Lotus generally has two kinds: first, the gate of skillful function; second, the gate of the real essence. The refutation of the three and explanation of the one above refers to the function of counteractive treatment: once the three illnesses are abolished, the single medicine is also eliminated; wishing to reveal the non-dual correct contemplation that is neither one nor three, which is the essence of the Wonderful Lotus. The verse below says: "Contemplating all dharmas as empty, like the true mark, neither practicing nor discriminating." Thus we know that the three and the one are both relinquished, and the objective condition and the contemplation are both forgotten. Now, wishing to integrate function back into the essence, this chapter comes. Third, the end of the "Encouraging Upholding Chapter" says: "Propounding the sūtra in an evil age, one is humiliated, slandered, and suffers various afflictions." Those of small practice mostly backslide and are unable to propound the sūtra. Therefore, it is now explained that by abiding peacefully in the four practices, although living in an evil age, one constantly experiences joy. Wishing now to demonstrate the model and standard for propounding the sūtra in the final age, this chapter is spoken. Second, generating what follows: about to clarify the fruit of remote lifespan, he now explains the cause of remote lifespan, which is these four practices.