法華義疏 4.258

4.258

「舍利弗當知」下，第四、明說一乘教。就文為三：初、見大乘機發；二、正為說一乘；三、聞一乘得悟解。前說三乘亦唯此三意，此三即生下等賜大車譬，第一機發生後索車譬，第二為說一乘生後等賜大車譬，第三聞教悟解生後得車歡喜譬。初章又有四：第一兩偈，明見大機發；第二一偈，念欲興教；第三一偈，舉無機之失顯有機之得；第四一句，見有機發故歡喜也。「我見佛子等」者，大機既發，有紹繼之能，為佛子義也。機發者非一，故云千萬億也。「咸以恭敬心」者，據事而論，既到佛所聽法，必尊人而重法也。就根緣而言，必有捨小崇大之理，故云恭敬心。「皆來至佛所」者，即事而言，靈山之會也。理中機發扣聖名來也。「曾從諸佛聞方便所說法」者，序過去曾稟方便之教也。昔不知是方便，今教起始名之為方便。所以辨昔方便者，良以昔聞三乘柔伏其心，為入大乘之方便也。「我則作是念」，第二、既照大乘機發念欲興教也。「舍利弗當知」下，第三、明無機之失也。凡有四失：一者、以不知因三悟一故名鈍根，如守指忘月。二者、樂二乘法稱為小智，則但得人無我故也。三、封執小教名為著相。四、保小究竟不信一乘名為憍慢。如此之人已離法席，汝等住者內有實德不同彼人。「今我喜無畏」下，第四、見有機故歡喜無畏。說一乘法暢於佛心故名為喜，如《涅槃經》云「心喜說真諦」，故知眾生必能信受，無謗法之畏。

From "Śāriputra, you should know" onward is the fourth [part], explaining the preaching of the teaching of the single vehicle (ekayāna). In terms of the text, there are three [divisions]: first, seeing the activation of the capacity for the Mahāyāna; second, properly preaching the single vehicle for their sake; third, hearing the single vehicle and attaining awakening and understanding. The earlier explanation of the triyāna also had only these three intentions. These three give rise to the parable of the equal bestowing of the great carriages below: the first, the activation of capacity, gives rise to the later parable of requesting the carriages; the second, preaching the single vehicle for their sake, gives rise to the later parable of the equal bestowing of the great carriages; the third, hearing the teaching and gaining awakening and understanding, gives rise to the later parable of rejoicing upon obtaining the carriages. The initial section also has four [parts]: the first two verses explain seeing the activation of the great capacity; the second, one verse, [expresses] the thought of wishing to raise up the teaching; the third, one verse, adduces the disadvantage of lacking capacity to reveal the gain of possessing capacity; the fourth, one line, [expresses] rejoicing because of seeing the activation of possessing capacity. As for "I see the Buddha's sons and so forth," when the great capacity is activated, there is the capability to inherit and succeed [to the lineage], which is the meaning of being a "Buddha's son." Those whose capacity has been activated are not one; hence it says "thousands of myriads of koṭis." As for "All with reverent minds," discussing this based on events, since they have arrived at the Buddha's place to hear the Dharma, they must surely venerate the person and esteem the Dharma. Speaking in terms of their faculties and conditions, they must surely have the principle of relinquishing the lesser and exalting the great; hence it says "reverent minds." As for "They have all come to the Buddha's place," speaking in terms of events, it refers to the assembly at the Numinous Mountain (Vulture Peak). In terms of principle, their capacity is activated to appeal to the sage, which is called "coming." As for "They formerly heard from the Buddhas the Dharma preached as expedient means (upāya)," it recounts that in the past they had received the teaching of expedient means. Formerly, they did not know it was an expedient means; now, with the inception of this teaching, it is first named "expedient means." The reason why former expedient means are distinguished is truly because formerly hearing the triyāna subdued their minds, serving as an expedient means for entering the Mahāyāna. "I then had this thought" is the second [part]: having illuminated the activation of the capacity for the Mahāyāna, he conceived the thought of wishing to raise up the teaching. From "Śāriputra, you should know" onward is the third [part], explaining the disadvantage of lacking capacity. In all there are four disadvantages: first, because of not knowing that one awakens to the one through the three, they are called "dull faculties," like watching the finger and forgetting the moon. Second, delighting in the Dharma of the two vehicles is called "inferior wisdom," which is simply because they have attained only the non-self of persons. Third, clinging tightly to the inferior teaching is called "attachment to marks." Fourth, holding onto the inferior as ultimate and not having faith in the single vehicle is called "arrogance." People such as these have already left the Dharma assembly; you who remain possess genuine inner virtue and are not like those people. From "Now I rejoice without fear" onward is the fourth [part], rejoicing without fear because of seeing those who have capacity. Preaching the Dharma of the single vehicle fulfills the Buddha's heart; hence it is called "rejoicing," just as the Nirvāṇa Sūtra says, "With a joyful heart preaching the ultimate truth." Hence we know that sentient beings will surely be able to faithfully accept it, and there is no fear of their slandering the Dharma.