法華義疏 8.290

8.290

「是時十六菩薩」下，第二、正明結緣。前緣由有二：一遠、二近。今亦開二：初、明昔日結緣；次、辨世世相值。二文各四，合八章經。初文四者：第一、明知佛入定為覆講緣由也；第二、正為眾覆講；第三、明時眾蒙益；第四、辨佛稱歎。「各昇法座」下，第二文，夫白日潛光即明月接耀，如來戢影故菩薩舒暉也。「一一皆度」下，第三、明眾蒙益也。「示教利喜」者，《智度論》五十四卷云「示者，示其善惡也。教者，教捨惡從善也。利者，未得法味者心生退沒，為說涅槃勝果使修善因，令其心見利益為利也。喜者，隨其所行而稱歎之令其歡喜，若樂布施者即歎布施，以此四事莊嚴說法」。今就《法華》釋四事者，初、示三乘是方便、一乘是真實，故名為示；次、令捨三入一故云教；次、說三乘果劣、一乘果勝，使修一乘因，令其心見利益為利；觀其根緣，或以法說門說一乘，或以譬說門說、或以宿世因緣說，隨其所樂應機說法令生歡喜，故言喜也。

From "At that time the sixteen bodhisattvas" onwards is the second [major section], directly explaining the formation of karmic connections. Previously there were two reasons [for preaching]: first, distant; second, proximate. Here it also divides into two: first, explaining the formation of karmic connections in former times; next, distinguishing their meeting one another life after life. The two passages each have four [subsections], combining to make eight scriptural passages. The four in the first passage are: first, explaining their understanding that the Buddha's entry into samādhi served as the cause for reiterating the teaching; second, directly reiterating the teaching for the assembly; third, explaining that the assembly at that time received benefit; fourth, distinguishing the Buddha's praise. From "each ascended the Dharma-seat" onwards is the second passage: when the bright sun conceals its light, the bright moon takes up the radiance; because the Tathāgata withdrew his shadow, the bodhisattvas spread their glow. From "each completely liberated" onwards is the third [passage], explaining that the assembly received benefit. As for "instructed, benefited, and gladdened": fascicle 54 of the Dazhidulun states: "'Instructing' means showing them good and evil. 'Directing' means teaching them to abandon evil and follow good. 'Benefiting' means: for those who have not attained the flavor of the Dharma and whose minds give rise to regression and sinking, expounding the supreme fruit of nirvāṇa to make them cultivate good causes, causing their minds to see benefit—this is 'benefiting'. 'Gladdening' means praising them according to their practices to make them rejoice; if they delight in giving, one praises giving. With these four matters one adorns the preaching of the Dharma." Now, interpreting the four matters with respect to the Lotus Sūtra: first, showing that the triyāna is upāya and the ekayāna is real, hence it is called "showing/instructing"; next, causing them to abandon the three and enter the one, hence it is called "directing"; next, explaining that the fruit of the triyāna is inferior and the fruit of the ekayāna is superior, making them cultivate the cause of the ekayāna, causing their minds to see benefit, which is "benefiting"; observing their faculties and conditions, whether expounding the ekayāna through the gate of Dharma-preaching, or expounding it through the gate of parables, or expounding it through past-life causes and conditions, preaching the Dharma in accordance with what they delight in to respond to their capacities so as to give rise to joy, hence it is called "gladdening".