法華義疏 3.241

3.241

「爾時世尊告舍利弗」下，大段第三。有此文來者，今此以六雙序之：一者、上明略說為利根菩薩，今廣說通為三乘人，謂所為人利鈍一雙也。二者、上略開三顯一動執生疑，今廣開三顯一斷疑生信，謂廣略一雙也。三者、上總動執生疑，今別說斷疑生信，謂總別一雙也。所言總動執生疑者，總動三根人執並令生疑；所言別斷疑生信者，別為三根人三周說法，令三疑斷、三解生。動執生疑則易，故但有一說；斷疑生信則難，故有三周說也。四者、上就稱歎門說，今就授法門說。良醫治病要具二門：一、歎藥門；二、授藥門。諸佛說法亦有二門：初、讚歎一乘門，今正說一乘門，謂歎授一雙也。五者、上密顯一密開三，謂密說門，今明顯開三顯明一，謂顯說門，則顯密一雙也。六者、總判諸佛說法儀式，凡有三門：一、但自說，如《大品經》，現瑞眾集既竟，無有人問而佛自說。二者、一向因他說，如《涅槃》等經，現瑞眾集已竟，要待他問然後乃說。三者、亦自說亦因他說，如《十地》等經，初自說十地名，後因他請廣說十地義。此經亦爾，初明自說，今是因他說，謂自他一雙也。

From "At that time the World-Honoured One addressed Śāriputra" onward is the third major section. That this text occurs here is now introduced through six pairs: First, the above concise preaching was for bodhisattvas of sharp faculties, while now the detailed preaching is generally for people of the triyāna—this is the pair of the sharp and dull among those intended. Second, above, concisely opening the three and revealing the one shook attachments and gave rise to doubts, while now, extensively opening the three and revealing the one cuts off doubts and gives rise to faith—this is the pair of the detailed and the concise. Third, above, attachments were shaken and doubts given rise to in general, while now doubts are cut off and faith given rise to in particular—this is the pair of the general and the particular. That which is called shaking attachments and giving rise to doubts in general means generally shaking the attachments of people of the three capacities and causing them all to give rise to doubts. That which is called cutting off doubts and giving rise to faith in particular means specifically preaching the Dharma in three rounds for people of the three capacities, causing the three doubts to be cut off and the three understandings to arise. Shaking attachments and giving rise to doubts is easy, so there is only one preaching; cutting off doubts and giving rise to faith is difficult, so there are three rounds of preaching. Fourth, the above was preached in terms of the approach of praising, while now it is preached in terms of the approach of conferring the Dharma. A good physician treating illness must possess two approaches: first, the approach of praising the medicine; second, the approach of administering the medicine. The buddhas preaching the Dharma also have two approaches: initially, the approach of praising the ekayāna, and now, the approach of properly preaching the ekayāna—this is the pair of praising and conferring. Fifth, above, the one was secretly revealed and the three secretly opened, which is called the approach of esoteric preaching; now, the three are explicitly opened and the one explicitly revealed, which is called the approach of exoteric preaching—this is the pair of the exoteric and the esoteric. Sixth, generally judging the protocol of all buddhas preaching the Dharma, there are altogether three approaches: First, preaching solely of their own accord, as in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, where after the manifestation of portents and the gathering of the assembly were complete, without anyone asking, the Buddha preached of his own accord. Second, preaching exclusively because of others, as in sūtras such as the Nirvāṇa, where after the manifestation of portents and the gathering of the assembly were complete, he necessarily awaited another's question before then preaching. Third, both preaching of his own accord and preaching because of others, as in sūtras such as the Daśabhūmika, where initially he named the ten grounds of his own accord, and later, due to another's request, extensively preached the meaning of the ten grounds. This sūtra is also like that: initially it explains preaching of his own accord, and now it is preaching because of others—this is the pair of oneself and others.