法華義疏 6.193

6.193

「我為法王」下，第三，舉法王釋疑。前對聲聞菩薩明小權大實，其義已彰。今釋前權後實之意，良以於法自在適時而說也。「汝舍利弗」下，上來示法權實竟，今第二誡勸之，令識人是器非器也。就文為二：初、略明誡勸；次、廣明誡勸。初又二：前、略標誡勸二門；次、釋二門。初一行標勸門，次半行標誡門。「我此法印」者，以理為印，謂文與理相應則應信受，文乖此理則不應信。理印有二：一、體印，謂三一並絕、長短斯亡，即是實相，名之為印，故〈方便品〉云「為說實相印」。二者、用印，謂一有三無、三權一實。通言印者，印定諸法不可移改。又釋以文為印，將文定理，謂理與此文相應者乃為實理，故名法印也。「勿妄宣傳」者，非器若傳則有損無益，故方等如甘露亦名為毒藥。「若有聞者」下，雙釋二門。前四偈釋勸門。「隨喜頂受」者，隨順此經而生歡喜及頂戴受持也。此人知一有三無則不復退，故名阿鞞也。「斯法華經」下，釋誡門也。聞三住三，不能因三悟一，故名淺識。次舉二乘以信得入者，則是顯經理深不可妄傳也。

From "I am the Dharma King" downwards is third: adducing the Dharma King to resolve doubts. Earlier, in confronting the śrāvakas and bodhisattvas, the provisionality of the lesser and the reality of the greater were clarified, and that meaning has already been made manifest. Now the intention behind the former provisionality and the latter reality is explained: truly, it is because, having mastery over phenomena, [the Buddha] speaks in accordance with the proper time. From "You, Śāriputra" downwards, having completed above the revelation of the provisional and real phenomena, now second, he admonishes and encourages him, causing him to recognize who is a suitable vessel and who is not. In terms of the text, there are two parts: first, a brief explanation of the admonitions and encouragements; next, an extensive explanation of the admonitions and encouragements. The first also has two parts: first, briefly marking the two approaches of admonition and encouragement; next, explaining the two approaches. The first one verse-line marks the approach of encouragement, and the following half-verse-line marks the approach of admonition. As for "this Dharma seal of mine": taking the principle as the seal means that if the text accords with the principle, one should faithfully accept it, whereas if the text contradicts this principle, one should not believe it. The seal of principle is twofold: first, the seal of essence, meaning that the three and the one are both transcended, and the long and the short are both eliminated; this is precisely the true mark, termed the seal. Hence the "Expedient Means Chapter" says, "revealing the seal of the true mark for their sake." Second is the seal of function, meaning that the one exists while the three do not, and the three are provisional while the one is real. Speaking generally of the seal, it seals and determines all phenomena so that they cannot be altered. Alternatively, it is explained taking the text as the seal, using the text to determine the principle: what accords with this text is indeed the real principle, hence it is called the Dharma seal. As for "do not disseminate it recklessly": if one transmits it to a non-vessel, there is harm and no benefit; hence the universal and equal [teaching] is like ambrosia and is also called poison. From "If there are those who hear it" downwards, both approaches are explained together. The first four verses explain the approach of encouragement. As for "rejoicing in accord and receiving it atop one's head": following along with this sūtra and giving rise to joy, as well as bearing it on one's head and upholding it. Since this person knows that the one exists and the three do not, they no longer regress; hence they are called avinivartanīya. From "This Lotus Sūtra" downwards explains the approach of admonition. Hearing the three and abiding in the three, unable to awaken to the one by way of the three—hence they are called "those of shallow understanding." Next, adducing that the two vehicles gain entry through faith serves to make clear that the principle of the sūtra is profound and must not be recklessly disseminated.