法華義疏 11.170

11.170

品開為三：初、佛付囑；二、菩薩受付；三、明說經事竟。三文各二。初文二者：第一、摩頂付屬。而言「現大神力」者，有人言：即是前品七種神力。今謂不爾。釋迦以數尺之手一時遍摩千世界塵數菩薩頂，神力之大亦莫其如斯也。「而作是言」者，前現大神力謂意業付囑，以手摩頂謂身業付囑，今明口業也。「難得菩提」者，歎菩提難得，欲令物尊重法也。此經明二權二實，今總言菩提者即一正觀，正觀縱任自在故名為乘，即初分經；能長短適化名為壽量，謂後分經也。今總言菩提即攝二分。「所以者何」下，第二、釋囑累意，即是示宣通之方。宣通之方凡有三種：一者、令上學諸佛；二者、令下知根性；三者、具此二義，法無不弘、人無不益，為報佛恩。如來內有三德：一、有大慈悲常欲拔苦與樂。二、無諸慳悋不藏惜法寶，此二即是佛功德業也。「亦無所畏」者，第三句，明智慧業。內具此三德，外與眾生三種智慧。佛之智慧照有慧也，如來智慧照空慧也，自然智慧空有二種任運能知，即無功用慧也。此之三慧，攝慧義盡。此經雖明二權二實，意在攝入佛慧，故偏說之。「汝等亦應隨學」者，上明內有三德、外與三慧，今勸菩薩學之。「勿生慳悋」者，慳有五種：一、住處慳；二、家慳；三、施慳；四、稱歎慳；五、法慳。法慳有七過：一、世世常盲；二、生生愚癡；三、常在怨家中生；四、失聖胎；五、三世佛怨；六、善人遠離；七、無惡不造。有此重過故偏誡之。

The chapter is divided into three: first, the Buddha's entrustment; second, the bodhisattvas' receiving the entrustment; third, explaining that the preaching of the sūtra is concluded. Each of the three texts has two parts. The two parts of the first text are: first, rubbing their crowns and entrusting. As for the statement "manifesting great supernatural powers," some say that this refers to the seven kinds of supernatural powers of the previous chapter. Now I say this is not so. Śākyamuni with a hand of several feet simultaneously rubbed the crowns of bodhisattvas as numerous as the dust motes of a thousand worlds all at once; no supernatural power could be greater than this. As for "and spoke these words," previously manifesting great supernatural powers was the mental entrustment, rubbing the crowns with his hands was the bodily entrustment, and now he explains the vocal entrustment. "Bodhi is difficult to obtain" praises bodhi as difficult to obtain, desiring to make beings venerate the Dharma. This sūtra explains two provisionals and two reals; here, stating "bodhi" generally refers to the single correct contemplation. Because the correct contemplation is unrestrained and unhindered, it is called the vehicle, which is the initial section of the sūtra; its ability to adapt its shortness or length to convert [beings] is called the lifespan, meaning the latter section of the sūtra. Here, stating "bodhi" generally encompasses both sections. From "Why is this?" downward is the second part, explaining the intention of the entrustment, which shows the method of propagation. The methods of propagation are altogether three kinds: first, causing them to emulate the Buddhas above; second, causing them to know the capacities below; third, possessing these two meanings, the Dharma is everywhere propagated and people are everywhere benefited, thereby repaying the Buddha's kindness. The Tathāgata internally possesses three virtues: first, possessing great compassion, always desiring to eradicate suffering and bestow joy; second, having no stinginess, not hoarding or withholding the jewel of Dharma—these two are the Buddha's activities of merit. "Having no fear as well" is the third line, explaining the activity of wisdom. Internally endowed with these three virtues, externally he bestows three kinds of wisdom upon sentient beings: the wisdom of a Buddha is the wisdom illuminating existence; the wisdom of the Tathāgata is the wisdom illuminating emptiness; the spontaneous wisdom naturally knows both emptiness and existence, which is effortless wisdom. These three wisdoms exhaustively encompass the meanings of wisdom. Although this sūtra explains two provisionals and two reals, its intent lies in gathering beings into the Buddha's wisdom, hence it speaks of it in particular. "You should also emulate and learn": above explained the three virtues internally and bestowing the three wisdoms externally; now he urges the bodhisattvas to learn them. "Do not give rise to stinginess": stinginess has five kinds: 1. stinginess regarding dwelling places; 2. stinginess regarding families; 3. stinginess regarding almsgiving; 4. stinginess regarding praise; 5. stinginess regarding the Dharma. Stinginess regarding the Dharma has seven faults: 1. always being blind life after life; 2. being foolish and ignorant birth after birth; 3. always being born among enemies; 4. losing the noble embryo; 5. becoming an enemy of the Buddhas of the three periods of time; 6. being shunned by good people; 7. leaving no evil uncommitted. Because it has such grave faults, he specifically admonishes against it.