法華義疏 6.188

6.188

「若有菩薩」下，第二，有十一偈，引菩薩為證明大小權實。上定父子即是對聲聞人明權實，但聲聞薄福鈍根，未必能解權實教意；菩薩福德利根能解之，故就菩薩明權實也。就文為二：初偈，正明菩薩來法華座聽真實法，第二段，明菩薩能解權實。就第二段復開為二：第一，一行，明菩薩解人權實；第二，九偈，明菩薩解法權實，則是釋成人權實義。初一偈上半明人權，下半辨人實。「若人小智」下，明法權實。就文為二：第一、明昔四諦是權法；第二、偏對昔滅諦之權明今滅諦為實。初文明四諦則為四段。苦諦文有四句：半偈明根緣，半偈為說教，半偈明得益，半偈結諦名。明集諦有二段：初偈明根緣，次偈明說教。而言「方便說道」者，此非道諦之道，乃是噵說之道也。然十煩惱為集，但說貪者凡有二義：一者、列十使貪為其初，二者、一切眾生皆貪樂故也。次一偈明說滅諦教，半偈滅因患，半偈滅果患，次半偈明於道諦。此中四諦從廣至略，苦諦備四段，集諦但二章，滅諦有一偈，道諦但半行也。「離諸苦縛」下，第二段，偏就滅諦以明權實。然有量四諦為權，無量四諦為實，但滅諦是大小二乘果法之正宗，故偏簡其權實也。就文為二：初、約有餘論大小權實；次、約無餘論大小權實。初半行，牒昔有餘解脫；第二偈，釋昔日有餘解脫。言「但離虛妄」者，四住煩惱是凡夫所起，能感分段虛妄生死，故稱虛妄。小乘但離此虛妄，故假名為解脫耳。「其實未得一切解脫」者，未具斷五住，故不名一切解脫也。「佛說是人未實滅度」者，第二、明今昔無餘權實也。昔但滅分段生死稱為滅，此非實滅也。「斯人未得無上道故」者，昔未實滅也。得無上道者，滅二生死果，方乃實滅耳。此文明昔小涅槃，但滅四住、但滅分段；大乘則具斷五住、備傾二生死，不應謂此經未明常，亦不應言覆相常也。「我意不欲令至滅度」者，非但二乘未至極滅，亦是佛意不許二乘令至極滅也。

From "If there are bodhisattvas" downward, the second [part] consists of eleven verses, citing the bodhisattvas as proof to clarify the provisional and the real of the Great and Small. The preceding establishment of father and child clarified the provisional and real directly for the śrāvakas; however, because the śrāvakas have meager merit and dull faculties, they might not necessarily be able to understand the intention of the provisional and real teachings, whereas the bodhisattvas, having merit and sharp faculties, are able to understand it; therefore, the provisional and real are clarified with respect to the bodhisattvas. Regarding the text, there are two parts: the first verse directly clarifies that the bodhisattvas come to the assembly of the Lotus Sūtra to hear the real teaching; the second section clarifies that the bodhisattvas are able to understand the provisional and the real. Within this second section, it further divides into two: first, one verse clarifies the bodhisattvas' understanding of the provisional and real among persons; second, nine verses clarify the bodhisattvas' understanding of the provisional and real in the teachings, which serves to explain and complete the meaning of the provisional and real among persons. In the first verse, the upper half clarifies the provisionality of persons, and the lower half distinguishes the reality of persons. From "If people have meager wisdom" downward clarifies the provisional and real in the teachings. Regarding the text, there are two parts: first, clarifying that the past Four Truths are provisional teachings; second, specifically contrasting the provisionality of the past truth of cessation to clarify that the present truth of cessation is real. In the first passage, clarifying the Four Truths makes four sections. The text on the truth of suffering has four lines: half a verse clarifies the faculties and conditions, half a verse preaches the teaching for their sake, half a verse clarifies obtaining the benefit, and half a verse concludes with the name of the truth. Clarifying the truth of origin has two sections: the first verse clarifies the faculties and conditions, and the next verse clarifies preaching the teaching. When it says "expediently preaching the path," this is not the "path" of the truth of the path, but rather the "path" meaning to speak and preach. Now, the ten afflictions constitute origin; mentioning only greed has two meanings: first, listing the ten fetters begins with greed; second, all sentient beings crave pleasure. The next one verse clarifies the teaching that preaches the truth of cessation: half a verse extinguishes the troubles of cause, and half a verse extinguishes the troubles of effect. The next half-verse clarifies the truth of the path. Here, the Four Truths proceed from the extensive to the abbreviated: the truth of suffering is complete with four sections; the truth of origin has only two headings; the truth of cessation has one verse; and the truth of the path has only half a line. From "Liberated from the bonds of all suffering" downward is the second section, which specifically focuses on the truth of cessation to clarify the provisional and real. Now, the quantifiable Four Truths are provisional, while the unquantifiable Four Truths are real; but because the truth of cessation is the orthodox doctrine of the fruit teachings of both the Great and Small Vehicles, its provisionality and reality are singled out and distinguished. Regarding the text, there are two parts: first, discussing the provisional and real of the Great and Small in terms of [nirvāṇa] with remainder; second, discussing the provisional and real of the Great and Small in terms of [nirvāṇa] without remainder. The first half-line cites the past liberation with remainder; the second verse explains the past liberation with remainder. As for the statement "merely being free from falsehood," the afflictions of the four dwell-stations are produced by ordinary persons and are able to induce the false life and death of portion and limit; therefore they are called "falsehood." The Hīnayāna merely departs from this falsehood, and is therefore only nominally called "liberation." "In reality, not yet having attained total liberation" means that because they have not completely severed the five dwell-stations, it is not called total liberation. "The Buddha says this person has not truly attained extinction": the second [part] clarifies the provisional and real of the past and present [nirvāṇa] without remainder. In the past, merely extinguishing the life and death of portion and limit was termed extinction, but this was not real extinction. "Because this person has not yet attained the unsurpassed path" means that in the past they had not attained real extinction. Only when one attains the unsurpassed path and extinguishes both fruits of life and death is it true extinction. This text clarifies that the small nirvāṇa of the past merely extinguishes the four dwell-stations and merely extinguishes portion and limit; the Mahāyāna, by contrast, completely severs the five dwell-stations and thoroughly overturns both kinds of life and death. One should not say that this sūtra has not yet clarified constancy, nor should one say that it conceals the characteristics of constancy. "It is not my wish to have them reach extinction" means that not only have the two vehicles not reached ultimate extinction, but it is also that the Buddha's intent does not allow the two vehicles to reach ultimate extinction.