法華義疏 3.177

3.177

「是法不可示」下，第二，明眾生不解。上半出所不解之法，下半明不解之人。而言是法不可示者，則上大果報之法，言辭相寂滅，故不可示也。上明無名相中假名相說，故開因果二，然開因果二為欲令悟非因非果不二，故云寂滅。下半明不解之人也。「除諸菩薩眾信力堅固」者，此半行偈為欲釋疑及斥二乘也。言釋疑者，前偈明唯佛能解，次偈云除佛已還一切眾生悉不能解。眾生何由悟佛智耶？是故釋云，除諸菩薩信力堅固能信解耳。至佛之時乃名證解，此如《涅槃經》云「十地菩薩名聞見佛性，唯佛得名眼見佛性」，佛性則是諸佛智慧。故《涅槃》云「佛性者名第一義空，第一義空名為智慧也」。言斥二乘者，既言唯菩薩能信，則顯二乘不能信也。欲令二乘改不信以得信也。

From "This Dharma cannot be shown" onward, second, it clarifies that sentient beings cannot understand. The first half identifies the Dharma that is not understood; the second half clarifies the persons who do not understand it. When it says "This Dharma cannot be shown," it refers to the Dharma of the great fruit and retribution above: because its verbal characteristics are calm and extinguished, it cannot be shown. Above, it explained that within what is without names and characteristics, it is spoken of by provisional names and characteristics, and therefore cause and fruit are opened into two; yet opening cause and fruit into two is done to lead one to awaken to the non-duality of neither cause nor fruit, and therefore it is said to be calm and extinguished. The second half clarifies the persons who do not understand. As for "Except for the host of bodhisattvas whose power of faith is firm," this half-line of verse serves to resolve doubt and rebuke the two vehicles. Resolving doubt means: the preceding verse clarified that only Buddhas can understand, and the next verse says that, aside from Buddhas, all sentient beings whatsoever cannot understand. How then could sentient beings awaken to the Buddha's wisdom? Therefore it resolves this by saying: except for the host of bodhisattvas whose power of faith is firm, who are able to understand with faith. Only upon arriving at Buddhahood is it called realization-understanding. This is as the Nirvāṇa Sūtra says: "Bodhisattvas of the ten grounds are said to see the Buddha-nature through hearing, while only the Buddha is said to see the Buddha-nature with his eyes." The Buddha-nature is precisely the wisdom of the Buddhas. Thus the Nirvāṇa Sūtra says: "The Buddha-nature is named the supreme emptiness, and the supreme emptiness is named wisdom." As for rebuking the two vehicles: since it says that only bodhisattvas are able to have faith, it thereby reveals that the two vehicles are incapable of faith. It desires to make the two vehicles transform their lack of faith into the attainment of faith.