法華義疏 7.265

7.265

「世尊大恩」下，第二大段，嘆佛恩深難報。此經始終佛有十恩：一、通結緣恩。謂佛初發心時立四弘誓願，故〈方便品〉云「我本立誓願，欲令一切眾，如我等無異」，三根聲聞入此法門願海，謂通結緣恩。二者、別結緣恩。於過去世為說大乘曾為父子，謂父子結緣恩。三、隨逐化恩。諸子觀弱倒強，流浪生死周旋諸國五十餘年，如來隨入生死而教化之，故云「其父憂念四方推求」，謂隨逐化恩。四、隱本垂迹恩。如來久證法身常樂我淨，為諸子道緣應至方示修行成佛，故云「中止一城以待於子」，謂隱本垂迹恩。五、思惟救濟恩。初成道時三七日思惟欲救濟大悲深厚，謂思惟救濟恩。六、捨深說淺恩。初成道時既不堪受窮深之佛慧，為說極淺之人天，能為下劣忍于斯事，謂隱深說淺恩。七、權誘恩。脫珍御服著弊垢衣，為說二乘令漸悟入，謂權誘恩。八、付財密化恩。九、陶練小心恩。十、委囑家業恩。就文為二：初、標作恩、報恩二章；次、釋二門。前偈標作恩章門，半行標報恩章門，「手足供給」下，釋二章門：前、逐近釋報恩章門；次、釋作恩章門。就初有二：一行，標敬養二章門，上半標敬、下半標養；次一行，釋恭敬章門；次三行，釋供養章門，中二偈半，明其供養廣；次半偈，辨其時長皆不能報。「諸佛希有」下，釋作恩章門，又二：初二行，明神通輪恩；次四行半，明說法輪恩。又前是大悲恩，後大慈恩。又初是隱本垂迹恩，次是隱實教而說權教恩。恩雖復十種，略攝不出本迹二身、權實二教。「忍於斯事」者，佛久積大乘，為鈍根故忍而不說，如《淨名》云「釋迦如來隱其無量功德，以貧所樂法度脫眾生也」。

From "The World-Honored One's great kindness..." onward is the second major section, praising the Buddha's kindness as profound and difficult to repay. From beginning to end in this sūtra, the Buddha has ten kindnesses: First, the kindness of universally establishing affinity. That is, when the Buddha first generated the mind, he made the four vast vows; thus the Expedient Means Chapter says, "I originally made a vow, wishing to cause all living beings to be without difference from me." The śrāvakas of the three faculties entering this Dharma door and ocean of vows is called the kindness of universally establishing affinity. Second is the kindness of specifically establishing affinity: in past ages expounding the Mahāyāna for them, having once been father and sons, which is called the kindness of establishing affinity as father and sons. Third is the kindness of pursuing and transforming: the sons' contemplation was weak and upside-down views were strong, wandering through birth and death and circulating through various realms for over fifty years, while the Tathāgata entered birth and death alongside them to transform them; thus it says, "His father anxiously searched for him in the four directions," which is called the kindness of pursuing and transforming. Fourth is the kindness of concealing the fundamental and manifesting traces: the Tathāgata long ago realized the dharmakāya of permanence, bliss, self, and purity, yet only when the condition of the path for the sons was ripe did he manifest practicing the path and becoming a Buddha; thus it says, "He stayed in a city to await his son," which is called the kindness of concealing the fundamental and manifesting traces. Fifth is the kindness of contemplating rescue: when first attaining awakening, contemplating for three weeks wishing to rescue them with deep and immense great compassion, which is called the kindness of contemplating rescue. Sixth is the kindness of abandoning the profound and expounding the shallow: when first attaining awakening, since they could not bear the deeply ultimate Buddha-wisdom, he expounded the extremely shallow teachings for humans and devas for them, being able to endure this matter for those who are inferior; this is called the kindness of concealing the profound and expounding the shallow. Seventh is the kindness of expedient inducement: taking off the precious official robes and putting on worn-out, dirty garments, expounding the two vehicles for them to cause them to gradually awaken and enter; this is called the kindness of expedient inducement. Eighth is the kindness of entrusting wealth and secretly transforming. Ninth is the kindness of refining their small minds. Tenth is the kindness of delegating the family estate. In terms of the text, it is twofold: first, stating the two headings of bestowing kindness and repaying kindness; next, explaining the two doors. The former verse sets forth the heading of bestowing kindness; half a line sets forth the heading of repaying kindness. From "Serving with hands and feet..." onward explains the two headings: first, explaining closely the heading of repaying kindness; next, explaining the heading of bestowing kindness. The first part has two: one verse sets forth the two headings of reverence and offerings, the first half setting forth reverence and the second half setting forth offerings; the next one verse explains the heading of reverence; the next three verses explain the heading of offerings, among which two and a half verses clarify the vastness of the offerings; the next half verse distinguishes that the time is long, yet none can repay it. From "The Buddhas are rare..." onward explains the heading of bestowing kindness, which is also twofold: the first two verses clarify the kindness of the wheel of supernatural powers; the next four and a half verses clarify the kindness of the wheel of expounding the Dharma. Furthermore, the former is the kindness of great compassion, and the latter is the kindness of great loving-kindness. Furthermore, the former is the kindness of concealing the fundamental and manifesting traces, and the next is the kindness of concealing the real teaching and expounding the expedient teaching. Although the kindnesses are of ten kinds, in brief they do not go beyond the two bodies of fundamental and trace, and the two teachings of expedient and real. As for "endured this matter," the Buddha had long accumulated the Mahāyāna, yet for the sake of those with dull faculties he endured and did not speak of it, as the Vimalakīrtinirdeśa says, "Śākyamuni Tathāgata conceals his immeasurable virtues, delivering sentient beings through the Dharmas that the impoverished delight in."