法華義疏 7.255

7.255

二者、五時教人謂《波若》、《淨名》、《法華》之佛皆非究竟。今明三教辨佛皆究竟。三者、他云《華嚴》一乘、《法華》一乘淺深為異，今明二種無異。但初說一乘化子不得，後說一乘化子方得，得與未得其義乃殊，論其一乘理無異也。「佛亦如是」下一行半偈，雙合二譬也。「我等今日」下，第二、頌上領解歡喜。就文為二：初一行半，總明得益。「世尊我今」下五行半，別明得益。就文為二：初三行，明得法益；次二行半，明得人益。初三偈即三：第一偈，明得慧益。「得道得果」者，昔得小乘道諦之道、滅諦之果，今得大乘道果，如《大品》云「有法是菩薩道，即是無生滅觀；無法是菩薩果，謂諸法實相」。

Second, the proponents of the five periods of teaching claim that the Buddhas in the Prajñā, Vimalakīrtinirdeśa, and Lotus Sūtra are all not ultimate. Now we clarify that all three teachings explain the Buddha as ultimate. Third, others say that the ekayāna of the Avataṃsaka and the ekayāna of the Lotus Sūtra differ in depth, but now we clarify that the two kinds do not differ. It is only that when the ekayāna was first taught, transforming the sons did not succeed, whereas when the ekayāna was taught later, transforming the sons finally succeeded. Success and lack of success are indeed different in meaning, but regarding their ekayāna principle, there is no difference. The one and a half verses following "The Buddha is also like this" jointly match the two parables. From "We today..." onward is the second part, versifying the above reception with understanding and rejoicing. In terms of the text, it is twofold: first, one and a half verses generally explain the benefit received; next, the five and a half verses following "World-Honored One, we now..." specifically explain the benefit received. In terms of the text, this is twofold: first, three verses explain the benefit of obtaining the Dharma; next, two and a half verses explain the benefit of obtaining [transformation of] the person. The initial three verses are threefold: the first verse explains obtaining the benefit of wisdom. As for "attaining the path and attaining the fruit," formerly they attained the path of the truth of the path and the fruit of the truth of cessation of the Hīnayāna; now they attain the path and fruit of the Mahāyāna, as the Pañcaviṃśatisāhasrikā says: "Conditioned dharmas are the bodhisattva path, which is the contemplation of neither arising nor ceasing; unconditioned dharmas are the bodhisattva fruit, which is the true mark of all dharmas."