法華義疏 4.240

4.240

「諸法寂滅相」下，第三句，將辨三乘之權，故前明方便之本。方便之本即是佛所得法，故非觀非緣、不三不一，名不可以言宣也。「以方便力故」下，第四句，明從實起權，非三非一權說三也。「為五比丘說」者，第五句，明所為人也。言五人者，一陳如，二十力迦葉，三頞鞞，四跋提，五摩男拘利。言「比丘」者，說法竟方有比丘，五人據其初，比丘語其後。

From "The characteristic of the quiescent extinction of all dharmas" onward is the third phrase: about to explain the provisional nature of the triyāna, he therefore first clarifies the basis of upāya. The basis of upāya is precisely the Dharma attained by the Buddha; therefore, it is neither contemplation nor condition, neither three nor one, and its name cannot be expressed in words. From "Through the power of upāya" onward is the fourth phrase: clarifying the arising of the provisional from the real; neither three nor one, he provisionally preaches the three. "Preached for the five bhikṣus" is the fifth phrase: clarifying the persons for whose sake it was preached. As for the "five men": the first was Kauṇḍinya, the second Daśabalakāśyapa, the third Aśvajit, the fourth Bhadrika, and the fifth Mahānāma-Kulika. Regarding the term "bhikṣus": only after the Dharma was preached were there bhikṣus; "the five men" refers to the beginning, while "bhikṣus" speaks of what followed.