法華義疏 2.422

2.422

「諸人今當知」下兩行，第二大段，開獎物心。初行明好事應來，即是一乘解生；次行明惡事應去，即三乘惑滅。佛說一乘，而有生解、滅惡之兩益也。又一乘解生遂致成佛，謂德無不圓；三乘惑斷，即累無不盡。斯二事最大，宜豫欣也。「合掌一心待」者，令住二儀待佛後說。合掌住身正威儀，謂身無別用；一心住心正威儀，謂意無他緣。「充足求道者」，昔說小乘，教猶未圓、理猶未滿，故生解不足。今與此相違，名為充足，充足者證得法身果也。次偈上半牒三乘人疑，下半明佛為除斷也。

The two verses from "All of you should now know" onward are the second major section, opening and encouraging the minds of beings. The first verse clarifies that good things ought to come, which is the arising of understanding of the ekayāna; the next verse clarifies that bad things ought to depart, which is the extinction of the delusions of the triyāna. When the Buddha expounds the ekayāna, there are these two benefits: generating understanding and extinguishing evil. Furthermore, the arising of understanding of the ekayāna leads to the attainment of Buddhahood, which means virtue is fully perfected; the cutting off of delusions of the triyāna means entanglements are completely exhausted. These two matters are supreme; one ought to rejoice in anticipation. "Join your palms and single-mindedly wait": this bids them abide in the two comportments to await the Buddha's subsequent preaching. Joining the palms is abiding in the correct deportment of the body, meaning the body has no other activity; single-mindedness is abiding in the correct deportment of the mind, meaning the intention has no other objects. "To satisfy those seeking the path": in the past, when he expounded the Hīnayāna, the teaching was not yet complete and the principle was not yet fulfilled, so the understanding generated was insufficient. Now, contrary to that, it is called satisfying; satisfying means realizing the fruit of the dharmakāya. The first half of the next verse cites the doubts of the persons of the triyāna; the lower half clarifies that the Buddha will eliminate them.