法華義疏 4.142

4.142

「天人所供養」下，第三、頌現在佛門。凡有二周。一行半略頌上三事：一行頌化主，一句頌所化，一句頌教門。「知第一寂滅」下，第二三偈廣頌上三事：初一行明三種法輪，「知第一寂滅」謂根本法輪，「以方便力故」謂枝末法輪，則從本起末，「其實為佛乘」謂攝末歸本法輪。「知眾生諸行」者，第二兩偈，廣明枝末法輪。「今我亦如是」下，第三兩行偈，明釋迦順同門。兩偈為二：初偈、順同諸佛明攝末歸本法輪，第二偈、順同諸佛明從本起末法輪。攝末歸本謂攝用歸體，從本起末謂從體起用，此二雖略，攝教事周。「安穩眾生故」者，凡夫滯有，住在三界火宅；二乘著空，未免五百由旬惡道，悉非安穩。故《中論》云「淺智見諸法若有若無等」，是則不能見滅見安穩法。今說中道一乘，令離凡夫、二乘有無二見，故名安穩。「以種種法門」，出安穩之方，令入於佛道，置安穩之處也。第二偈中上半知機，第三句說教，第四句得益。

From 'Revered by gods and humans' downward is the third section, versifying the present buddhas. There are broadly two cycles. One and a half lines briefly versify the three matters above: one line versifies the teaching master, one phrase versifies those who are transformed, and one phrase versifies the teaching gate. From 'Knowing the foremost quiescence' downward, the next three verses versify the three matters above in detail: the first line clarifies the three kinds of Dharma wheels: 'knowing the foremost quiescence' refers to the fundamental Dharma wheel; 'by the power of expedient means' refers to the branch Dharma wheel, which arises from the root to produce branches; and 'in reality it is for the Buddha Vehicle' refers to the Dharma wheel that gathers the branches back into the root. 'Knowing the various actions of sentient beings': the next two verses clarify the branch Dharma wheel in detail. From 'Now I too am like this' downward, the third pair of verses clarifies the gate of Śākyamuni's concordance [with other buddhas]. The two verses form two parts: the first verse accords with the buddhas in clarifying the Dharma wheel that gathers the branches back into the root; the second verse accords with the buddhas in clarifying the Dharma wheel that arises from the root to produce branches. Gathering branches back to the root means gathering function back to essence; arising from the root to produce branches means arising from essence into function. Although these two are brief, they encompass the matters of the teachings comprehensively. 'To bring peace and security to sentient beings': ordinary beings are mired in existence, dwelling in the burning house of the three realms; followers of the two vehicles are attached to emptiness, unable to escape the evil path of five hundred yojanas—neither of them has peace and security. Therefore, the *Mūlamadhyamakakārikā* says: 'Those of shallow wisdom see dharmas as either existent or non-existent,' which means they cannot see cessation or see the dharma of peace and security. Now, preaching the Middle Way and One Vehicle causes them to depart from the two views of existence and non-existence held by ordinary beings and the two vehicles; hence it is called peace and security. 'Through various Dharma gates': setting forth the methods for peace and security, causing them to enter the Buddha path and placing them in a position of peace and security. In the second verse, the first half knows the faculties, the third phrase speaks the teaching, and the fourth phrase secures the benefit.