法華義疏 3.152

3.152

「種種因緣」者，第二、正明用權智也。「因緣」謂三乘人所度因緣也。明其入道不同、由籍各異，故云「種種」也。「種種譬喻」者，凡有二義：一者、為三乘人各說譬喻，如《智度論》云「佛於三藏中為諸聲聞說種種譬喻，但不說揵闥婆城喻，乃至為諸菩薩廣說十種喻」等也。三藏中所以不說揵闥婆城喻者，為三藏不說一切法本性空，乾城喻辨能成之因、所成之果本無所有，故三藏中不說也。而《成實論》亦有此喻者，引菩薩藏中譬就小乘法中釋耳。二者、三乘人合喻，如三鳥出網、三獸度河也。「廣演言教」者，上喻今法也。「無數方便」者，上之法譬皆是善巧故名方便。又上法譬皆是口業，今明身業現神通，意業密化，謂無數方便也。《法華論》云「方便者從生覩率天乃至現大般涅槃故」也。又云「無數方便示現外道邪法顯其過失，示現正法功德」。又有四種方便：一、令入諸善法；二、令斷疑；三、令入增上勝智；四者、依四攝法攝取眾生。明八相是正方便，今是示邪方便也。「引導眾生令離諸著」者，此明用權意也。所以用無數方便者，為令眾生離著故也。以眾生染著三界，欲令離之故說三乘，不言實有三乘究竟，汝還遂保執三乘究竟，故不解佛意，故上云「難解難入」也。又我設方便本令離著，今遂保執三乘，此則是著於無著，故不識佛意也。《法華論》云「著有四種：一、著界，則著三界。二者、著地，謂從著初禪乃至非非想及滅盡定。三者、著分，謂在家分出家分。在家分者謂著己同類作種種業及邪見故，著出家分者著名聞利養種種煩惱諸覺故也。四者、著乘，謂著小乘及大乘也。」「所以者何」下，釋權智也。以內德既圓故外用善巧能利物也。

"Various causes and conditions" is the second [part], directly explaining the employment of provisional wisdom. "Causes and conditions" refers to the causes and conditions by which persons of the three vehicles are saved. It clarifies that their entry into the Path is not the same and their grounds of reliance are each different; therefore it says "various." "Various parables" has two meanings in all: first, expounding parables separately for persons of the three vehicles, as the Mahāprajñāpāramitopadeśa says: "In the Tripiṭaka the Buddha expounded various parables for the śrāvakas, but did not expound the parable of the city of Gandharvas, while for the bodhisattvas he broadly expounded the ten kinds of parables," and so forth. The reason the parable of the city of Gandharvas is not expounded in the Tripiṭaka is that the Tripiṭaka does not expound the primordial emptiness of the intrinsic nature of all dharmas; the parable of the Gandharva city distinguishes that the causes capable of producing and the fruits that are produced originally do not exist, and therefore it is not expounded in the Tripiṭaka. Yet the reason the Tattvasiddhi Śāstra also contains this parable is simply that it cited a parable from the Bodhisattva Piṭaka and explained it in terms of Hīnayāna dharmas. Second, it is a combined parable for persons of the three vehicles, like the three birds escaping the net or the three beasts crossing the river. "Broadly expounding teachings" refers to Dharma above and parables now. "Countless upāya" means that both the Dharma and parables above are skillful methods, hence they are called upāya. Furthermore, the Dharma and parables above are both physical actions of speech; now it explains displaying supernatural powers through actions of the body and secretly transforming through actions of the mind, which are called countless upāya. The Fahua lun says: "Upāya means from being born in the Tuṣita heaven up to manifesting great parinirvāṇa." It also says: "Countless upāya manifest the false dharmas of non-Buddhists to show their faults, and manifest the merits of the true Dharma." There are also four kinds of upāya: first, causing [beings] to enter all good dharmas; second, causing them to sever doubts; third, causing them to enter higher and superior wisdom; fourth, gathering sentient beings by relying on the four means of embracing. It clarifies that the eight aspects are proper upāya, while here it shows upāya toward the heterodox. "Guiding sentient beings to cause them to leave behind all attachments" clarifies the intent of employing the provisional. The reason for employing countless upāya is to cause sentient beings to leave behind attachments. Because sentient beings are stained by attachment to the three realms, wishing to make them leave them behind he expounded the three vehicles; he did not say that the three vehicles are truly ultimate, but you then persistently cling to the three vehicles as ultimate, and therefore fail to understand the Buddha's intent; hence it said above that it is "difficult to understand and difficult to enter." Furthermore, I set forth upāya originally to cause them to leave behind attachments, but now they persistently cling to the three vehicles; this is attaching to non-attachment, and therefore they do not comprehend the Buddha's intent. The Fahua lun says: "Attachments are of four kinds: first, attachment to realms, which is attachment to the three realms. Second, attachment to stages, which means attachment from the first dhyāna up to the stage of neither perception nor non-perception and the cessation absorption. Third, attachment to status, which means the householder status and the renunciant status. Attachment to the householder status means attachment to one's own kind, performing various karmas and holding wrong views; attachment to the renunciant status means attachment to fame, material gain, various afflictions, and all kinds of discursive thoughts. Fourth, attachment to vehicles, which means attachment to the Hīnayāna and to the Mahāyāna." From "What is the reason?" onward explains provisional wisdom. Because internal virtue is already complete, external application is skillful and able to benefit beings.