法華義疏 4.96

4.96

「過去無數劫」下，第二、頌引證門。頌三世佛則為三段。上長行一一佛皆有三門：一、化主；二、教門；三、徒眾。今還頌此三也。上半乃舉多劫多佛者，良以一劫一佛未足為證，故舉多劫多佛生眾生信心。下半明諸佛化儀不同而同說一乘之道也。「如是諸世尊」下，第二、頌上教門。上長行略，但有一周明教門；今偈頌廣，開為二周：第一、就法說門明教意，第二、就神通門明教意。二門各三。初門三者：一行明說教，半行明教意，半行明益緣。「又諸大聖主」下，第二，一行半，就神通門明教意也。亦開三別：一行辨知機，一句現通，一句明現通意。「更以異方便」者，有人言：上明三乘方便，今明人天乘異上三乘故名異方便。有人言：上明小乘方便，今明大乘異上之小故云異方便。今謂不爾，前文明說法為方便，今文不云說法乃是神通，神通異上說法名異方便。以說法現通略攝過去諸佛教門事盡，直明若說法、若現通皆為顯一乘也。

From "In immeasurable kalpas past" onward, second, is the verse section citing proof. The verses on the Buddhas of the three periods of time form three sections. Above in the prose, each Buddha has three gates: first, the master of transformation; second, the gate of teaching; third, the assembly of disciples. Now these three are versified in turn. The first half-verse cites many kalpas and many Buddhas because one kalpa and one Buddha would not suffice as proof; hence many kalpas and many Buddhas are cited to generate faith in sentient beings. The second half-verse explains that although the Buddhas' manners of transformation differ, they together preach the path of the ekayāna. From "Such World-Honoured Ones" onward, second, it versifies the gate of teaching above. In the prose above it was brief, having only one round explaining the gate of teaching; now the verse is expanded, opening into two rounds: first, explaining the intent of the teaching in terms of the gate of preaching the Dharma; second, explaining the intent of the teaching in terms of the gate of supernatural powers. The two gates each have three [aspects]. The three of the first gate are: one line explains preaching the teaching, half a line explains the intent of the teaching, and half a line explains benefiting conditions. From "Moreover, all the Great Holy Lords" onward, second, consisting of a line and a half, explains the intent of the teaching in terms of the gate of supernatural powers. It is also divided into three distinct [aspects]: one line discriminates knowing the capacities, one phrase manifests supernatural powers, and one phrase explains the intent of manifesting supernatural powers. "Further through distinct expedient means": someone says: Above, the expedient means of the three vehicles was explained; here, the human and heavenly vehicles differ from the three vehicles above, hence called "distinct expedient means." Someone says: Above, the expedient means of the Hīnayāna was explained; here, the Mahāyāna differs from the lesser [vehicle] above, hence called "distinct expedient means." Now it is stated that this is not so. The previous text explained preaching the Dharma as an expedient means; the present text does not speak of preaching the Dharma, but rather of supernatural powers. Supernatural powers differing from the preaching of the Dharma above are called "distinct expedient means." Because preaching the Dharma and manifesting supernatural powers briefly encompass all matters of the gates of teaching of past Buddhas, it simply makes clear that whether preaching the Dharma or manifesting supernatural powers, it is entirely to reveal the ekayāna.