法華義疏 11.134

11.134

有二種義：一者、增上慢四眾惡已成就必墮地獄，今禮拜讚嘆為作出地獄因、得佛之緣，非是生彼惡也。所以知爾者，常不輕未禮之時已是增上慢，爾時已執小不信大是謗方等人也。二者、如世良醫治病有二：一者、與美藥，即便病差；二、與苦藥，初雖不悅後必安樂。諸佛亦爾，自有初說妙法，即便了悟；自有初為說法增其謗心墮於地獄，後因此善必得解脫，若不為說無解脫期也。

There are two meanings. First: The evil of the overbearingly arrogant fourfold assembly had already been accomplished, and they were destined to fall into hell. Now, his bowing in reverence and praising them provided the causes for escaping hell and the conditions for attaining buddhahood; it was not that he gave rise to their evil. How is this known? Before Sadāparibhūta bowed to them, they were already overbearingly arrogant, and at that time they already clung to the Hinayana and did not believe in the Mahāyāna, being people who slandered the vaipulya [teachings]. Second: It is like an excellent physician in the world who cures diseases in two ways: first, by administering delicious medicine, whereupon the illness is immediately cured; second, by administering bitter medicine, which, although displeasing at first, will certainly bring peace and happiness later. The buddhas are also like this: in some cases, upon first expounding the sublime Dharma, beings immediately comprehend it; in other cases, when he first preaches the Dharma for them, it increases their slandering minds and causes them to fall into hell, but later, by relying on this wholesome root, they will certainly attain liberation. If he did not preach for them, they would have no time of liberation.