法華義疏 5.101

5.101

「我昔曾於二萬億佛所」者，第二、述其往因也。就文明身子始終凡有三時：一、過去學大乘時；二、中途取小時；三、今還為說大乘時。明過去學大乘時者，明於二萬億佛所修學大也。「汝亦長夜隨我受學」者，上明教被緣，今明緣受教。世間有一夕之眠稱為短夜，則有一日之覺稱為短日，亦有無明昏寢稱為長夜，朗然大悟稱為長日。「我以方便引導汝故生我法中」者，前明於二萬億佛所而教化之，今釋身子得就釋迦佛法受學之義也。「舍利弗」下，上明身子本學大時，今第二、辨中途棄大取小時。初句明棄大。「而便自謂」下，辨取小。《智度論》云「身子由施眼故不能度布施河」，故棄大取小也。「我今還欲」下，此第三、明今為說大時，初憶念本願，謂菩提心所行道故謂菩薩行，欲令聲聞續菩提心還修菩薩行，故說《法華》也。《法華》稱教菩薩法者，令聲聞人發大心修大行也。

"I formerly, in the presence of twenty thousand billion buddhas": second, recounting his past causes. In the text, clarifying Śāriputra's course from beginning to end, there are altogether three periods: first, the time of studying the Mahāyāna in the past; second, the time of adopting the small midway; third, the time of now returning to preach the Mahāyāna for him. Clarifying the time of studying the Mahāyāna in the past: it clarifies that in the presence of twenty thousand billion buddhas he cultivated and studied the great. "You also throughout the long night followed me and received instruction": above clarified the teaching covering the conditions; now it clarifies the conditions receiving the teaching. In the worldly realm, one night's sleep is called a short night, and one day's waking is called a short day; likewise, the dim slumber of ignorance is called the long night, and the luminous great awakening is called the long day. "Because I guided you by upāya, you were born into my Dharma": previously it clarified teaching and transforming him in the presence of twenty thousand billion buddhas; now it explains the meaning of Śāriputra being able to approach Śākyamuni Buddha's Dharma and receive instruction. From "Śāriputra" onward: above clarified the time when Śāriputra originally studied the great; now, second, it distinguishes his abandoning the great and adopting the small midway. The first phrase clarifies abandoning the great. From "and then thought to yourself" onward distinguishes adopting the small. The Dazhidu lun says: "Because Śāriputra gave away his eyes, he was unable to cross the river of giving"; therefore he abandoned the great and adopted the small. From "I now wish again" onward: this is third, clarifying the time of now preaching the great for him. First, recollecting the original vow: this refers to the Way practiced by the bodhicitta, and is therefore called bodhisattva practice. Wishing to cause the śrāvaka to continue the bodhicitta and return to cultivating bodhisattva practice, he therefore preached the Lotus Sūtra. That the Lotus Sūtra is called "the Dharma for instructing bodhisattvas" is to cause persons of the śrāvaka vehicle to generate the great mind and cultivate the great practice.