法華義疏 6.85

6.85

「為說三乘」下，第二、合正說三乘。就文為四：初、誡令勿樂生死；次、勸令速出三界；三、明保與不虛；第四、稱歎三乘。此四即是次第相生，合上四譬者，初合第二示車處，第二合第三勸速令出，第三合第四保與不虛，第四合第一稱歎三車。所以法譬不同者，轉勢說法故也。「汝等速出三界」下，第二、勸速出。「我今為汝保任」下，第三、保與不虛也。「以是方便誘進眾生」者，疑者云：既稱保與不虛，後遂不得，即成虛妄。是故釋云：言保與者，蓋是方便誘進眾生耳。「復作是言」下，第四、稱歎三乘自在。「無繫」者，凡夫為煩惱、業、苦三種所繫，令得脫之故云無繫。「無所依求」者，心無所著名為無依，四智滿足稱無求也。「若有眾生內有智性」下，第三、合上三乘信受出宅譬。上譬中總明三乘出宅，今別合之則成三段也：「內有智性」者，則是內因也。「從佛世尊聞法信受」者，明外緣也。信受者因緣具足故云聞法信受也。「慇懃精進」者，前明信受、今辨修行也。「欲速出三界自求涅槃」者，明修行意也。修行有二意：一者、欲出三界，謂知苦斷集，二、自求涅槃，謂證滅修道也。「是名聲聞乘」者，總結小乘名也。「如彼諸子」者，舉譬帖之。此中正取涅槃以譬車，以聲聞人正為求涅槃故修道也。有人言：從初聞法信受舉外凡合也，慇懃精進明內凡也，欲速出三界明真聖也，是名聲聞乘辨無學。「若有眾生」下，次合辟支佛乘，略不明內因。言「求自然慧」者，中乘人不正求涅槃，若求涅槃即與聲聞無異，故今舉求自然慧以合鹿車，欲異聲聞故也。「樂獨善寂」者，《俱舍論》明緣覺有二種：一、部行緣覺，謂有部黨眷屬，是小緣覺。二、犀角喻緣覺，則是獨覺名大緣覺，其人獨靜山間，即是今文樂獨善寂也。「深知諸法因緣」，此出所知之境，謂異聲聞但知四諦也。「若有眾生」下，次合大車譬也。「求一切智」謂空智也。「佛智」者，一切種智，謂有智也。一切智或時通於二乘，如《波若．三慧品》說「二乘名一切智，若是一切種智但在於佛」，故以佛名標一切種智也。「自然智」者，總明二種智任運能知空有二境，即是無功用智也。「無師智」者，前之三智並不從師得，故云無師智。此釋意出《攝大乘論》也。「如來知見力無所畏」者，上直明四智，今更辨四智，謂知見及力無所畏兩雙也。佛乘雖具眾德，以智為其宗，故廣明智也。「愍念安樂」下，前舉智慧門即是自德，今舉功德門謂化他德。大悲稱愍，大慈為念，雙標二門也。安樂與利益異者，與樂果為安樂，與善因為利益，釋大慈德也。「度脫一切」者，釋大悲德。度苦脫集，對上大慈亦有二意也。「是名大乘」者，總結功德智慧自行化他為大乘體也。「菩薩求此乘故名為摩訶薩」者，上明法大、今辨人大，以求大果法故名大人，從果法立名也。

From 'expounding the triyāna for them' downward, second, it matches the actual expounding of the triyāna. As for the text, it has four parts: first, admonishing them not to delight in birth and death; next, exhorting them to quickly emerge from the three realms; third, clarifying the guarantee of giving without deception; fourth, praising the triyāna. These four arise in sequence. Matching the four parables above: the first matches the second, pointing out the place of the carts; the second matches the third, urging them to emerge quickly; the third matches the fourth, guaranteeing to give without deception; the fourth matches the first, praising the three carts. The reason the doctrine and the parable differ is due to changing the momentum to expound the Dharma. From 'You all must quickly emerge from the three realms' downward, second, it urges rapid emergence. From 'I now guarantee for you' downward, third, it guarantees giving without deception. Regarding 'By this expedient means enticing and guiding sentient beings': a doubter might say, since he claimed to guarantee giving without deception, yet later they ultimately did not receive [the three carts], this would become false. Therefore it is explained: speaking of guaranteeing to give was merely an expedient means to entice and guide sentient beings. From 'further made this statement' downward, fourth, it praises the unhindered nature of the triyāna. 'Without bondage': ordinary beings are bound by the three kinds—afflictions, karma, and suffering; enabling them to attain liberation is called 'without bondage.' 'Without dependence or seeking': the mind having no attachment is called 'without dependence'; fully possessing the four wisdoms is called 'without seeking.' From 'If there are sentient beings who inwardly possess the nature of wisdom' downward, third, it matches the above parable of the triyāna faithfully receiving [the teaching] and emerging from the house. In the parable above, it summarily clarified the triyāna emerging from the house; now matching them separately, it forms three sections. 'Inwardly possess the nature of wisdom' is the internal cause. 'Hearing the Dharma from the Buddha, the World-Honoured One, and faithfully accepting it' clarifies the external condition. 'Faithfully accepting' means that causes and conditions are complete, hence it says 'hearing the Dharma and faithfully accepting it.' 'Diligently striving': the former clarified faith and acceptance; the present distinguishes practice. 'Wishing to quickly emerge from the three realms and seeking nirvāṇa for themselves' clarifies the intention of practice. Practice has two intentions: first, wishing to emerge from the three realms, meaning knowing suffering and severing accumulation; second, seeking nirvāṇa for themselves, meaning realizing cessation and cultivating the path. 'This is called the śrāvaka vehicle' summarily concludes the name of the Hīnayāna. 'Just like those children' brings up the parable to attach to it. Here, nirvāṇa is precisely taken to allegorize the cart, because śrāvakas cultivate the path precisely for the sake of seeking nirvāṇa. Some say: from initially hearing the Dharma and faithfully accepting it, external ordinary beings are raised to match; diligently striving clarifies internal ordinary beings; wishing to quickly emerge from the three realms clarifies the true noble ones; 'this is called the śrāvaka vehicle' distinguishes the adepts. From 'If there are sentient beings' downward, next it matches the pratyekabuddha vehicle, omitting clarification of the internal cause. The phrase 'seeking spontaneous wisdom': practitioners of the middle vehicle do not primarily seek nirvāṇa; if they sought nirvāṇa, they would not differ from śrāvakas; therefore, seeking spontaneous wisdom is now raised to match the deer cart, wishing to distinguish them from śrāvakas. 'Delighting in solitary excellence and quietude': the Kośa-śāstra clarifies that pratyekabuddhas are of two kinds: first, flock-walking pratyekabuddhas, meaning those who have groups and followers—these are the lesser pratyekabuddhas; second, rhinoceros-horn-parable pratyekabuddhas, who are solitary realizers called great pratyekabuddhas, dwelling alone in quiet mountains; this corresponds to the present text's 'delighting in solitary excellence and quietude.' 'Deeply knowing the causes and conditions of all phenomena': this presents the realm of what they know, meaning it is distinct from śrāvakas who only know the four truths. From 'If there are sentient beings' downward, next it matches the parable of the great cart. 'Seeking all-knowledge' refers to the wisdom of emptiness. 'Buddha-wisdom' refers to the wisdom of all modes, meaning the wisdom of existence. All-knowledge sometimes applies to the two vehicles as well, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra's 'Three Wisdoms Chapter' says: 'The two vehicles are called all-knowledge, but if it is the wisdom of all modes, it belongs only to the Buddha'; therefore the name of the Buddha designates the wisdom of all modes. 'Spontaneous wisdom' summarily clarifies that the two kinds of wisdom spontaneously know the two realms of emptiness and existence; that is, non-effortful wisdom. 'Unexcelled masterless wisdom': the preceding three wisdoms are not obtained from a teacher, hence it is called masterless wisdom. The meaning of this explanation comes from the Mahāyānasaṃgraha. 'The Tathāgata's knowledge and vision, powers, and fearlessnesses': above, it directly clarified the four wisdoms; now it further distinguishes the four wisdoms, namely knowledge and vision, and the pair of powers and fearlessnesses. Although the Buddha vehicle possesses all virtues, it takes wisdom as its foundation, and therefore it expounds wisdom extensively. From 'pitying, being mindful of, giving peace and joy to' downward: the former presentation of the gate of wisdom was one's own virtue; now the presentation of the gate of merit refers to the virtue of converting others. Great compassion is called 'pitying'; great loving-kindness is called 'being mindful of', doubly indicating the two gates. The difference between peace-and-joy and benefit is: bestowing the fruit of joy is peace and joy; bestowing good causes is benefit; this explains the virtue of great loving-kindness. 'Delivering and liberating all' explains the virtue of great compassion. Delivering from suffering and liberating from accumulation also has two meanings corresponding to the great loving-kindness above. 'This is called the Mahāyāna' summarily concludes that merit, wisdom, one's own practice, and converting others constitute the substance of the Mahāyāna. 'Because bodhisattvas seek this vehicle, they are called mahāsattvas': above clarified the greatness of the Dharma; now it distinguishes the greatness of the person. Because they seek the great fruit and Dharma, they are called great persons, deriving their name from the fruit-dharma.