法華義疏 2.333

2.333

「諸善男子」下，第二、舉事略答。時眾疑云：何以知欲說大法？故今釋云：於過去世曾見此事，故知欲說大法，以懼其不信故指事答之。又猶是釋謙讓義，文殊雖復明達，不言其現知，但推往事以答其問，即是釋謙讓也。又前用現智知當說法，今用宿命智知當說法。就文為二：一者、引古證今；二者、將今類古。「是故當知」下，引今類古。「咸得聞知」者，聞謂聞教，知謂知理。「難信之法」者，若言低頭舉手皆成佛者，何難信之有耶？假令羅漢作佛亦非難信，今明一切世間心行有所得，聞無所得即乖反其心，故多有恐難信。言無所得者，尚未曾一，云何守三？以心不染三一，故名難信也。又講《法華》，人聞未曾有三一，便謂是真諦非是一乘，亦言一乘便云萬善，故起有無二見名有所得也。若能離此諸見名無所得，即信解一乘。

From "Good men" onward is the second: citing events to reply briefly. The assembly at that time wondered: how is it known that he wishes to preach the Great Dharma? Therefore, it is now explained: in past ages I have seen this matter, so I know he wishes to preach the Great Dharma; fearing that they would not believe, he points to events to answer them. Moreover, this still explains the meaning of modesty and deference: although Mañjuśrī is clearly enlightened, he does not claim present knowledge, but merely cites past events to reply to the question; this is precisely explaining modesty and deference. Furthermore, previously he used present wisdom to know that the Dharma would be preached; now he uses retrocognitive wisdom to know that the Dharma would be preached. Regarding the text, there are two parts: first, citing the ancient to verify the present; second, assimilating the present to the ancient. From "Therefore you should know" onward, he assimilates the present to the ancient. "All come to hear and know": hearing means hearing the teaching, and knowing means knowing the principle. "Dharma difficult to believe": if it is said that bowing one's head and raising one's hands all lead to buddhahood, what difficulty in believing would there be? Even if an arhat becomes a Buddha, it would not be difficult to believe either. What is now clarified is that the mental activity of all worldly people has clinging to attainment; hearing of non-attainment is contrary to their minds, so there is much fear and difficulty in believing. Concerning non-attainment: since there has never yet been a one, how could one cling to the three? Because the mind is not defiled by three or one, it is called difficult to believe. Moreover, when the Lotus Sūtra is lectured on and people hear that there has never been three or one, they immediately claim that it is the ultimate truth and not the ekayāna; or when the ekayāna is mentioned, they speak of the myriad virtues; therefore they produce the two views of existence and non-existence, which is called clinging to attainment. If one can leave behind these views, it is called non-attainment, and one then has faith and understanding in the ekayāna.