法華義疏 4.45

4.45

「聲聞若菩薩」下，第二、顯今教意，則是頌上唯以一大事因緣故出現於世。長行有三種意：一、明為大事故出世，二、但為教菩薩，三、明十方佛土唯有一無二，釋成前之二事。今文轉勢頌之，亦開三別：初、明但為教一人，次、明道理有一無二，後、辨佛出世大意。所以前明唯教一人者，為對昔二教各赴二緣故；今明二緣同稟一教。昔聲聞大機未熟故為之說小，菩薩大機早熟故為之說大，是以二教各赴二緣。今至靈山之會聲聞菩薩大機並熟，是故二緣同聞一教並皆成佛，為此因緣故前明但教一人也。「無疑」者，昔說三乘，即聲聞無進道、菩薩有退路；今明有一無三，則聲聞有進道、菩薩無退路，故云無疑也。「十方佛土中」，第二、明道理有一無二也。良由道理唯有一乘無有二乘，是故聲聞菩薩聞《法華》一偈並皆成佛，即以今文釋成上意也。「除佛方便說」者，疑者云：既有一無二，昔何故說有二乘？是故釋云：上據理故無二，唯除方便說有二耳。「但以假名字」者，疑者既聞除方便說有二，或謂有二乘微毫法體。是故釋云：畢竟無有二乘法體，但假名字說耳。「引導諸眾生」者，疑者云：既無法體，何用說此虛名？是故釋云：為欲導示眾生引出火宅，因此空名獲於實利故名善巧。如經云「我初得成佛時空拳度一切」也。「說佛智慧故」下，第三、明佛出世大意。以道理有大無小，諸佛是體理之人，以道理有大故唯為大事故出世，道理無小故不為小故出世，是故接前道理後明出世大意也。

From "Śrāvakas or bodhisattvas" downward, second, reveals the intention of the present teaching; this is the verse summary of the prose above: "solely for the sake of the one great matter as the cause and condition do they appear in the world." The prose has three intentions: first, clarifying that they appear in the world for the sake of the great matter; second, that it is only to teach bodhisattvas; third, clarifying that throughout the Buddha-lands of the ten directions there is only the one and no second, explaining and completing the preceding two matters. The present text shifts tone to versify this, likewise opening into three distinctions: first, clarifying that it is only to teach the one person; next, clarifying that in principle there is the one and no second; last, distinguishing the Buddhas' grand intention in appearing in the world. Why did it first clarify solely teaching the one person? In order to contrast with the two teachings of the past, each responding to two capacities; now it clarifies that the two capacities together receive the one teaching. In the past, the śrāvakas' great capacity was not yet mature, so he preached the small for them; the bodhisattvas' great capacity had matured early, so he preached the great for them; thus the two teachings each responded to two capacities. Now, at the gathering on Vulture Peak, the great capacities of both śrāvakas and bodhisattvas have matured; therefore, both capacities together hear the one teaching and all equally become Buddhas. For this reason and condition, it first clarifies solely teaching the one person. "Without doubt": in the past, when he expounded the three yānas, śrāvakas had no advancing on the Path, while bodhisattvas had paths of retreat; now, clarifying that there is the one and no three, śrāvakas have advancing on the Path, and bodhisattvas have no paths of retreat; hence it says "without doubt." "In the Buddha-lands of the ten directions" is the second, clarifying that in principle there is the one and no second. Truly because in principle there is only the ekayāna and no two yānas, therefore śrāvakas and bodhisattvas, upon hearing a single verse of the Lotus [Sūtra], all equally become Buddhas; thus the present text explains and completes the above meaning. As for "Except for the Buddha's upāya expositions": a doubter says, "Since there is the one and no second, why did he say in the past that there are two yānas?" Therefore it explains: based on principle above, there is no second; it is only except for upāya expositions that there are said to be two. As for "Merely through provisional names": the doubter, having heard that except for upāya expositions there are said to be two, might think that there is the slightest substantial entity to the two yānas. Therefore it explains: ultimately there is no substantial entity to the two yānas; they are merely expounded through provisional names. As for "Guiding all sentient beings": the doubter says, "Since there is no substantial entity, why expound these empty names?" Therefore it explains: desiring to guide and show sentient beings and lead them out of the burning house, through these empty names they obtain real benefit; hence it is called skillful means. As the sūtra says: "When I first attained Buddhahood, I saved all with an empty fist." From "Because of expounding the Buddha's wisdom" downward is the third, clarifying the Buddhas' grand intention in appearing in the world. Because in principle there is the great and no small, and all Buddhas are persons who embody principle: because in principle there is the great, they appear in the world solely for the sake of the great matter; because in principle there is no small, they do not appear in the world for the sake of the small. Therefore, following upon the preceding principle, it clarifies the grand intention of appearing in the world.