法華義疏 8.286

8.286

一、欲令時眾生懃重心，如曇無竭過六年竟乃說《波若》。二者、例上十劫坐道場待於緣熟，今亦然也。三者、或可例同釋迦說小乘已後、《法華》之前，明二種教：一者、付財密化，謂波若教；二者、諸方等經陶練小心。以此二門調伏其心，然後始得令入佛慧。故下偈云「說六波羅蜜及諸神通事」，即其證也。四者、諸佛教法不同，或初說三乘教、後說一乘，即釋迦、燈明是也。或初說二乘、後說一乘，即大通智勝是也。

First, he wished to cause the assembly at that time to generate diligent and earnest reverence, just as Dharmodgata expounded the Prajñā[pāramitā] only after six full years had passed. Second, by analogy with sitting at the bodhimaṇḍa for ten kalpas above to await the ripening of conditions, it is also like that here. Third, it may be drawn as an analogy with Śākyamuni, who, after expounding the Hīnayāna and before the Lotus Sūtra, clarified two kinds of teachings: first, the secret conversion through entrusting wealth, namely the Prajñā teaching; second, the various Vaipulya sūtras refining the narrow mind. By these two gates he subdued their minds, and only then was he able to cause them to enter the Buddha's wisdom. Therefore a later verse says, "He expounded the six pāramitās as well as matters of supernatural powers," which is its proof. Fourth, the teachings of the Buddhas differ: some first expound the triyāna teaching and later expound the ekayāna, as was the case with Śākyamuni and Candrasūryapradīpa; some first expound the two vehicles and later expound the ekayāna, as was the case with Mahābhijñājñānābhibhū.