法華義疏 11.123

11.123

「深敬汝等」者，顯眾生有正因佛性也。而言深敬者既有佛性，即是當佛為敬之極，故云深也。又眾生有佛性是甚深義，故言深敬。「行菩薩道」者，明緣因佛性也。雖有佛性要須修行乃得見也。「當得作佛」者本有佛性，今復行因具緣，正二因義故得成佛。然經云「一切眾生本來是佛」，於緣謂非佛，如長者見窮子是己兒，而窮子自謂客作非長者兒，是故現佛於緣成當也。又此中未堪說眾生本來是佛但得說當成，後顯說中方得明諸法從本來常自寂滅相即是佛也。「四眾之中」下，第二、辨惡人行因。須菩提不起他諍今生他瞋者，亦是大小乘異，宜適時而勸也。

Regarding "I deeply respect you all": this reveals that sentient beings possess the direct cause Buddha-nature. And saying "deeply respect": since they possess Buddha-nature, they are future Buddhas, which is the utmost object of respect, hence it is called "deep." Furthermore, that sentient beings possess Buddha-nature is an extremely profound meaning, hence it says "deeply respect." "Practicing the bodhisattva path" explains the conditional cause Buddha-nature. Although they possess Buddha-nature, they must practice before they can see it. "Will become Buddhas": originally possessing Buddha-nature, now again practicing causes to complete the conditions, through the meanings of both the direct and conditional causes they therefore attain Buddhahood. However, the sūtra says, "All sentient beings are originally Buddhas"; from the standpoint of conditions they are called not Buddhas, just as the elder sees the impoverished son as his own child, while the impoverished son considers himself a hired laborer and not the elder's child; therefore the present Buddha, in relation to conditions, becomes a future one. Moreover, here they were not yet able to bear being told that sentient beings are originally Buddhas, so he could only say they will become [Buddhas]; later, within the exoteric exposition, he could finally clarify that all dharmas from their origin are constantly characterized by quiet extinction, which is precisely the Buddha. From "among the fourfold assembly" downward is the second, distinguishing the evil persons practicing causes. Subhūti did not arouse dispute in others, whereas here he aroused others' anger; this too is a difference between the Mahāyāna and Hīnayāna, and one should admonish according to the times.