法華義疏 4.56

4.56

「自證無上道」下，第二、釋上不為小事故出世章門。若自住大乘平等之法，以小度物，便有二過：一、乖大乘平等，二、則墮慳貪之失。自貪於大不與物故名慳貪，一不可平等之理，二不可諸佛之心，故云「此事為不可」。「若人信歸佛」下，第二、證成上為大不為小故。出世凡有三證：一、引他證，二、引自證，三、引昔證。引他證者，謂信心歸依佛之人知如來言不欺誑，自住真法以偽乘與物故名為欺。用此誘他稱之為誑。佛自住真乘還以與物故不欺誑。「亦無貪嫉意」者，所以外言欺誑，良由內心貪嫉，自貪真乘嫉妬眾生故與偽法，所以欺誑，佛無貪嫉故不欺誑也。「斷諸法中惡」者，非但無有貪嫉，悉斷一切諸法中惡，以內有惡觸處生畏，以佛無諸惡故於十方獨無所畏。「我以相嚴身」下，第二、引自為證。凡有四句：一、以我有此相好之身，則知內無貪嫉外無欺誑。二、我尚以身光照世間，則知身益物，故內無貪嫉外不欺誑。三、明為無量眾所尊仰，故非貪嫉欺誑之人。四、明為人說於實相印定諸法，則知自住大乘亦令他住大乘也。又前偈明佛無惡，此偈辨佛有善，並釋成佛自住大乘、與物大乘。「舍利弗當知」下，第三、引昔誓願證。初偈引佛昔願，第二偈明昔願滿。明初發心時尚願令一切人悉皆成佛，況今得佛而自住於大、與物小耶？

From "having personally realized the unsurpassable Path" downward is the second part, explaining the preceding thematic topic of not appearing in the world for the sake of minor matters. If he himself abode in the equal Dharma of the Mahāyāna yet liberated beings by means of the lesser, there would then be two faults: first, going against the equality of the Mahāyāna; second, falling into the failing of stinginess and greed. Coveting the great for oneself and not bestowing it upon beings is called "stinginess and greed." First, it goes against the principle of equality; second, it goes against the mind of all Buddhas. Hence it says, "Such a thing is inadmissible." From "If people faithfully take refuge in the Buddha" downward is the second part, proving the preceding point that it is for the great and not for the minor. Regarding appearance in the world, there are three proofs in all: first, adducing proof from others; second, adducing proof from oneself; third, adducing proof from the past. "Adducing proof from others" means that persons who faithfully take refuge in the Buddha know that the Tathāgata's words do not deceive. Abiding oneself in the true Dharma while giving a bogus vehicle to beings is called "deceiving." Using this to entice others is called "beguiling." Because the Buddha himself abides in the true vehicle and also gives it to beings, he does not deceive. "Nor is there any thought of greed or jealousy": as for the external speaking of deceit and beguilement, it stems from greed and jealousy in the internal mind; coveting the true vehicle for oneself and being jealous of sentient beings, one gives them a bogus teaching, which is why one deceives. The Buddha has no greed or jealousy, and therefore does not deceive. "Severing evil among all phenomena": not only is he free from greed and jealousy, he has completely severed all evil among all phenomena. Because having evil within causes fear in whatever one encounters, and because the Buddha is free from all evil, in the ten directions he alone is without fear. From "I, with the marks that adorn my body" downward is the second part, adducing proof from oneself. There are four lines in all: 1. By having this body with marks and signs, it is known that inwardly he is without greed and jealousy, and outwardly without deceit. 2. Since he illuminates the world with the light of his body, it is known that his body benefits beings; therefore inwardly he is without greed or jealousy, and outwardly he does not deceive. 3. It explains that he is revered by immeasurable multitudes, and therefore is not a person of greed, jealousy, or deceit. 4. It explains that he expounds the seal of true reality for people to certify all phenomena, from which it is known that he himself abides in the Mahāyāna and also causes others to abide in the Mahāyāna. Moreover, the previous verse explained that the Buddha is free of evil; this verse discerns that the Buddha possesses good, and both together explain that the Buddha himself abides in the Mahāyāna and bestows the Mahāyāna upon beings. From "Śāriputra, you should know" downward is the third part, adducing as proof his past vows. The first verse adduces the Buddha's past vow; the second verse explains the fulfillment of the past vow. It explains that when he first generated the mind [for awakening], he already vowed to cause all people to attain Buddhahood; how much more so now, having attained Buddhahood, could he abide in the great himself yet bestow the small upon beings?