法華義疏 7.171

7.171

就文為二：初、命；二、受命。命中為二：一、命之緣由；二、正命。「自知有疾」者，有人言：如來一化，前說小乘、後說大乘，從《波若》以前說小乘教，終《波若》以後竟於雙林說大乘教，然化功訖喻於命終，今廢少化譬同有疾。若聞大教則知雙林稍近譬之將終，故云「將死不久」。有人言：三乘化功為命，今將說《法華》，三乘化功應斷，斷故稱死。《大品》去《法華》已短，故言將死不久。今謂說《大品》時去涅槃小近，名為有疾將死不久，說《法華》去涅槃轉近，如臨欲終時。正入滅度如死時也，不須餘釋。「語窮子言」下，第二、正命。又有二：初、付財；次、密化。如《大品》之初告身子，轉教之始命善吉也。「我今多有金銀」者，如《大品》勸學中舉因果德行八十餘科，故言多有也。其中德行能續慧命者如倉，能養法身者如庫，內德圓滿如盈，化功外流如溢。「其中多少所應取與」者，廣說為多，略說為少，受法者為取，授法為與。《注經》云「應根利鈍為多少，隨機抑揚為取與也」。「汝悉知之」者，令其知上略廣受授之事也。「我心如是當體此意」者，上是付財，今是密化，使善吉領佛心也。「所以者何？我今與汝便為不異」者，釋上當體此意也。就昔而言，明善吉承佛力說，即是佛說，故云不異。據密教聲聞者，佛為法王應自化菩薩，而今令小乘弘大道化菩薩者，將明小乘之人終與佛不異，意在於此，故云當體此意。又菩薩化他、二乘自行，今令自行之人而化他，即密示二乘是菩薩也。又令小乘人而說大法，密令小乘人學大法也。依《智度論》釋者，命聲聞說，凡有二義：一者、顯示教中明菩薩煩惱未清淨，人不信受，故不命菩薩；聲聞煩惱清淨，人則信受，故命聲聞。二者、佛與菩薩其德尊高，眾有疑問不能自盡，故佛與菩薩不說大法，命於聲聞則有下接之義，所以命說也。

The text comprises two parts: first, the command; second, the reception of the command. Within the command there are two parts: first, the cause of the command; second, the command proper. Regarding "knowing himself to be ill": some say that throughout the Tathāgata's entire teaching career, he first taught the Hīnayāna and later taught the Mahāyāna; from before the Prajñāpāramitā he taught the Hīnayāna teaching, and finally, from the Prajñāpāramitā onward up to the Twin Trees, he taught the Mahāyāna teaching. The completion of the work of transformation is compared to the end of life; now, relinquishing the lesser transformation is compared to falling ill. Hearing the great teaching means knowing that the Twin Trees are gradually approaching, compared to the end being near; hence it says "would soon die." Some say: the work of transforming through the triyāna is the life; now that the Lotus Sūtra is about to be spoken, the work of transforming through the triyāna must be severed; because it is severed, it is called death. The distance between the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and the Lotus Sūtra is already short, so it says "would soon die." Now I say: at the time of preaching the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the distance to nirvāṇa was somewhat close, which is called being ill and soon to die; preaching the Lotus Sūtra was even closer to nirvāṇa, like the moment when death approaches. Actually entering extinction is like the time of death; no other explanation is needed. From "said to his poor son" onwards is the second part, the command proper. This also has two parts: first, entrusting the wealth; next, esoteric transformation. This is like the beginning of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra addressing Śāriputra, and the beginning of relaying the teaching commanding Subhūti. Regarding "I now possess much gold and silver": as in the chapter on encouraging study in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, which presents more than eighty categories of causes, effects, and virtuous practices, hence it says "possess much." Among them, the virtuous practices capable of continuing the wisdom-life are like granaries; those capable of nurturing the dharmakāya are like storehouses; the inner virtues being complete are like overflowing fullness; and the outward flow of transformative efficacy is like spilling over. Regarding "the quantities thereof that should be taken and given": extensive explanations are many, and brief explanations are few; receiving the Dharma is taking, and conferring the Dharma is giving. The Commentary states: "Responding to sharp or dull faculties constitutes the quantities; according to the capacity, depressing or raising constitutes taking and giving." Regarding "you should know all this": he makes him know the aforesaid brief and extensive, receiving and conferring. Regarding "my mind is like this, and you should comprehend this intent": the former was entrusting the wealth, this is the esoteric transformation, causing Subhūti to comprehend the Buddha's mind. Regarding "Why is this? Because I and you are now no different": this explains the aforesaid "should comprehend this intent." In terms of the past, this explains that Subhūti's preaching, carried out through the Buddha's power, was itself the Buddha's preaching; hence it says "no different." According to esoterically teaching the śrāvakas: the Buddha, as the Dharma King, should transform bodhisattvas himself; yet now he has the Hīnayāna propagate the great path to transform bodhisattvas in order to make clear that persons of the Hīnayāna in the end are no different from the Buddha. The intent lies here; hence it says "should comprehend this intent." Furthermore, bodhisattvas transform others while the two vehicles practice for themselves; now making those who practice for themselves transform others esoterically reveals that the two vehicles are bodhisattvas. Furthermore, making persons of the Hīnayāna preach the great Dharma esoterically causes persons of the Hīnayāna to learn the great Dharma. Explaining according to the Mahāprajñāpāramitopadeśa, commanding the śrāvakas to preach has two meanings: first, in the explicit teaching, it explains that because the afflictions of bodhisattvas are not yet purified, people would not believe and accept them, so he does not command the bodhisattvas; because the afflictions of śrāvakas are purified, people believe and accept them, so he commands the śrāvakas. Second, the virtues of the Buddha and bodhisattvas are exalted, and when the assembly has doubts they cannot fully express them; therefore the Buddha and bodhisattvas do not preach the great Dharma, but commanding the śrāvakas has the sense of accommodating those below; this is why they are commanded to preach.