法華義疏 3.283

3.283

「唯有諸佛乃能知之」者，上來明眾生不解教意門，此第二、明唯佛能解門。亦初、標唯佛能解。「所以者何」下，釋諸佛能解。釋意云：諸佛唯為一大事故出現世，是故說一切教皆為顯一也。「舍利弗！云何名諸佛」下，前舉一大事以釋教意，今次傳釋一大事，將欲釋之故提起為章門也。次、明開示悟入四句釋章門也。釋此四門不同，今略明三義；一者、依舊解云，初開佛知見謂明道理，次後三句悟前道理發生三慧，故有示悟入也。二、就《法華論》釋之。所言「開」者，明無上義，唯除如來一切智能更無餘事，故言開佛知見，令眾生知得清淨故。如來知見者，謂如來能證如實義故。如〈壽量品〉云「如來如實知見三界之相，無有生死若退若出，亦無在世及滅度者，非實非虛非如非異」，此則如來法界也。所言「示」者，明同義，謂聲聞、辟支佛及佛法身平等。法身平等者，三乘佛性法身更無差別故。所言「悟」者，明不知義，以二乘人不知究竟唯一佛乘，故今欲令知故言悟。所言「入」者，為令證不退轉地示現與無量智業故。詳論此意，四門則為次第：初明開佛知見，則歎佛知見為無上；雖歎佛知見為無上，或謂獨佛有此知見二乘所無，是故第二次明三乘人同有佛性法身，但佛悟佛性故名法身，二乘猶隱故稱佛性；雖三乘人同有佛性法身，但二乘人不知唯有一乘無有二乘，今欲令知故次說悟佛知見；既知唯一佛性無有二乘則證不退轉，故次說入佛知見。《論》又兩番釋後三句：所言示者，為諸菩薩有疑心者令知如實修行故。又復入者，未發菩提心者令發心故，已發心者令入大法故。又復入者，令捨聲聞果入大菩提故。又復悟者，令外道眾生生覺悟故。此釋意與前異者，前四句並約化聲聞，今意明化菩薩及外道。此經正化聲聞，次化菩薩并及外道，化此三人則總收一切令同歸佛乘也。今次依《智度論》及《涅槃經》，言雖有四句不出二門，初之二句明能化門，後之二句明所化門。能化門中有大開之與曲示，所化門中有始悟之與終入，故此四門無義不攝。所言開者，眾生佛性名佛知見，佛性亦名一乘。《涅槃經》言「畢竟有二種：一者莊嚴畢竟，二者究竟畢竟。莊嚴畢竟者謂六波羅蜜，究竟畢竟者一切眾生所得一乘。一乘者名為佛性，以是義故我說一切眾生悉有佛性、一切眾生悉有一乘，以無明覆故不能得見。」為眾生故說佛性名之為開，既為眾生說則是為眾生開，所以開佛性者，令眾生除無明煩惱、使得清淨。開佛性，則是德無不圓，使得清淨謂累無不盡。所言示者，曲示五性差別之義，故名為示。如《涅槃》云「掘出金藏故，普示眾生諸覺寶藏」，故名示也。所言悟者，大開曲示二門既竟，今次知有佛性名之為悟，修行證之故稱為入。知有佛性謂十信以上也，證入佛性謂妙覺地已還也。舉始及終位無不攝。次、結章，如文。

"Only Buddhas can know it": the preceding clarified the section on living beings not understanding the intent of the teaching; this second part clarifies the section on only Buddhas being able to understand. It also first marks that only Buddhas can understand. From "Why is this?" onward, it explains why Buddhas can understand. The meaning of the explanation is: Buddhas appear in the world solely for the one great cause; therefore, all the teachings they preach are to reveal the one. From "Śāriputra! What is called the Buddhas..." onward: previously he adduced the one great cause to explain the intent of the teaching; now he proceeds to explain the one great cause, and wishing to explain it, he raises it as a chapter rubric. Next, he explains the chapter rubric with the four phrases: opening, revealing, awakening to, and entering. Explanations of these four sections differ, but three meanings are briefly clarified here: First, according to the old interpretation, the initial "opening the Buddha's knowledge and vision" clarifies the principle, and the subsequent three phrases mean awakening to the preceding principle to generate the three wisdoms; hence there are revealing, awakening to, and entering. Second, explaining it according to the Fahua lun: That which is called "opening" clarifies the meaning of the unsurpassed: except for the Tathāgata's all-knowledge there is nothing else; hence it says "opening the Buddha's knowledge and vision," to cause living beings to know and attain purity. The Tathāgata's knowledge and vision means that the Tathāgata can realize the meaning of reality as it is. As the "Lifespan Chapter" says: "The Tathāgata knows and sees the characteristics of the three realms as they truly are, with no birth and death, no retreat or emergence, neither existing in the world nor attaining extinction, neither real nor unreal, neither like nor different." This then is the Tathāgata's dharmadhātu. That which is called "revealing" clarifies the meaning of sameness, meaning that śrāvakas, pratyekabuddhas, and the Buddha's dharmakāya are equal. "The dharmakāya is equal" because regarding the Buddha-nature and dharmakāya of the triyāna, there is no difference. That which is called "awakening to" clarifies the meaning of not knowing: because people of the two vehicles do not know that ultimately there is only the one Buddha-vehicle, now wishing to cause them to know, it says "awakening to." That which is called "entering" is to cause them to realize the stage of non-retrogression, manifesting and bestowing immeasurable activities of wisdom. Examining this intention in detail, the four sections form a sequence: First, clarifying the opening of the Buddha's knowledge and vision praises the Buddha's knowledge and vision as unsurpassed. Although praising the Buddha's knowledge and vision as unsurpassed, some might think only the Buddha possesses this knowledge and vision while the two vehicles do not; therefore, second, it clarifies that persons of the triyāna equally possess the Buddha-nature and dharmakāya, but because the Buddha has awakened to Buddha-nature it is called dharmakāya, whereas in the two vehicles it is still hidden, hence termed Buddha-nature. Although persons of the triyāna equally possess the Buddha-nature and dharmakāya, people of the two vehicles do not know that there is only the ekayāna and no two vehicles; now wishing to cause them to know, it next speaks of awakening to the Buddha's knowledge and vision. Having known that there is only the single Buddha-nature and no two vehicles, they then realize non-retrogression; therefore it next speaks of entering the Buddha's knowledge and vision. The Treatise also explains the latter three phrases in two turns: That which is called "revealing" is for all bodhisattvas who harbor doubts, to cause them to know and cultivate as it truly is. Furthermore, "entering" is for those who have not yet generated the bodhicitta to cause them to generate it, and for those who have already generated it to cause them to enter the great Dharma. Furthermore, "entering" is to cause them to abandon the fruit of the śrāvaka and enter great bodhi. Furthermore, "awakening to" is to cause non-Buddhist living beings to give rise to awakening. The intent of this explanation differs from the former: the previous four phrases were all concerned with transforming śrāvakas, whereas the present intent clarifies transforming bodhisattvas and non-Buddhists. This sūtra primarily transforms śrāvakas, secondarily transforms bodhisattvas, and also non-Buddhists; transforming these three kinds of persons comprehensively gathers all beings to return together to the Buddha-vehicle. Now next, relying on the Dazhidulun and the Mahāparinirvāṇa Sūtra: although there are four phrases, they do not exceed two aspects: the first two phrases clarify the aspect of that which transforms, and the latter two phrases clarify the aspect of that which is transformed. Within the aspect of that which transforms, there are the grand opening and the detailed revelation; within the aspect of that which is transformed, there are the initial awakening and the final entry. Therefore, these four sections leave no meaning ungathered. That which is called "opening": the Buddha-nature of living beings is called the Buddha's knowledge and vision, and Buddha-nature is also called the ekayāna. The Mahāparinirvāṇa Sūtra says: "The ultimate has two kinds: first, the ultimate of adornment; second, the final ultimate. The ultimate of adornment refers to the six pāramitās; the final ultimate refers to the ekayāna attained by all living beings. The ekayāna is called Buddha-nature. For this reason, I say that all living beings possess Buddha-nature and all living beings possess the ekayāna; because they are covered by ignorance, they are unable to see it." Preaching the Buddha-nature for the sake of living beings is called "opening"; since it is preached for living beings, it is opened for living beings. The reason for opening the Buddha-nature is to cause living beings to eliminate ignorance and afflictions and attain purity. Opening the Buddha-nature means that there is no virtue not made complete; causing them to attain purity means that there is no encumbrance not exhausted. That which is called "revealing": minutely revealing the meaning of the differences among the five natures is therefore called revealing. As the Nirvāṇa [Sūtra] says: "Having dug out the treasure trove of gold, he universally reveals to living beings the jewel store of various enlightenments"; hence it is called revealing. That which is called "awakening to": the two aspects of grand opening and detailed revelation having concluded, knowing that there is Buddha-nature is now termed awakening, and cultivating to realize it is called entering. Knowing that there is Buddha-nature refers to the stage of the ten faiths and above; realizing and entering the Buddha-nature refers up to the stage of wondrous enlightenment. By citing the beginning and the end, no stage is unincluded. Next, the chapter conclusion is as in the text.