法華義疏 2.114

2.114

如《大品經》云「諸法無所有，如是有諸法」。無所有者，一切諸法本性寂滅。如是有者，諸法雖無所有，於眾生顛倒成有，故有六趣生死。既無所有於眾生成有，今欲令其悟有無所有，故第二次明有佛出世。既有化主即說教門，既有所稟之教故便有稟教之人，如稟三乘之教後皆成菩薩，既並成菩薩即一化事竟便般涅槃，為利物故次明起塔，故云七事明一化始終究竟也。一方之佛既具此七事，十方三世佛義亦同然，故現彼土之事為此土說經之相也。然義雖有七，不過二事：初一是眾生事，後六是諸佛事。然諸佛事既有六，眾生事亦有六即六趣也，故離成十二事也。所以《法華論》云「煩惱差別，清淨差別，煩惱差別故有六趣，清淨差別故有諸佛六事」。今前見六趣眾生者，明眾生是七事之本，故先見之。又逐文勢相接，上光明前橫照諸佛土，次竪照眾生事，今續此文故前明見眾生也。

As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'All dharmas are non-existent; in this manner all dharmas exist.' 'Non-existent' means that all dharmas are inherently quiescent and extinguished. 'In this manner they exist' means that although all dharmas are non-existent, through the inversions of sentient beings they become existent, and thus there is birth-and-death within the six destinies. Since what is non-existent becomes existent to sentient beings, now [the Buddha] wishes to cause them to awaken to the fact that existence is non-existent; therefore, second, it clarifies that there is a Buddha appearing in the world. Once there is the transforming master, he then expounds the teaching. Once there is the teaching that is received, there are people who receive the teaching; for example, those who receive the teaching of the triyāna later all become bodhisattvas. Once they all become bodhisattvas, the work of this single transformation is completed, and he then enters parinirvāṇa. For the benefit of beings, next it clarifies the erection of stūpas; therefore it is said that the seven matters clarify the culmination from beginning to end of a single transformation. Since a Buddha of one region is endowed with these seven matters, the principle is likewise the same for the Buddhas of the ten directions and the three times; hence the events of those lands are manifested as signs for the preaching of the sūtra in this land. However, although there are seven principles, they do not exceed two matters: the first is the matter of sentient beings, and the latter six are the matters of the Buddhas. Yet, just as there are six matters of the Buddhas, there are also six matters of sentient beings—namely, the six destinies; hence divided they make twelve matters. Therefore the Fahua lun states: 'The distinction of defilements, and the distinction of purity; because of the distinction of defilements there are the six destinies, and because of the distinction of purity there are the six matters of the Buddhas.' Now, seeing first the sentient beings of the six destinies clarifies that sentient beings are the foundation of the seven matters; thus they are seen first. Moreover, following the continuity of the text, the radiance above first illuminated horizontally the Buddha lands, and next illuminated vertically the matters of sentient beings; now continuing this text, it therefore first clarifies seeing sentient beings.