法華義疏 8.310

8.310

法說為二：初、明說大；次、辨說小。若依上來次第，前明說小、後明說大；今但遠尋往昔曾稟大化，故今還說大法，中間廢忘習於小乘，故次明小。後譬說中義亦同然。又諸佛說法有二：一、從實起權；二、攝權歸實。上來多明攝權歸實，今欲辨從實起權也。說大中有二：一、知機；二、說教。知機中五句：第一、明說法之時。入大涅槃，謂聞《涅槃》機熟；今是一乘緣熟，謂將涅槃時也。故〈信解品〉云「臨欲終時而命其子」。「眾又清淨」者，以四教調柔其心故得清淨，用人天及二乘教調伏其心，故無復凡夫煩惱，以付財密化及陶練小心，令二乘煩惱漸得消除，既離凡聖二惑，故言眾又清淨也。「信解堅固」者，上辨無障，今明有堪受之機，謂大信大解可得聞經也。大信是鈍根，大解是利根。又大信為初，大解為後。此二不退，稱為堅固也。「了達空法」者，前已聞《波若》等大乘畢竟空法開悟大心，若不聞畢竟空無所得法者，聞說一有三無則墮二見也。「深入禪定」者，未必是深入八禪，如《大品》云「一心向佛道，無復凡夫二乘有所得動散」，是故名為定也。「便集諸菩薩」下，第二、正說。初句即是序說，為說此經明正說也。正說雖多，不出無二有一也。

The Dharma-preaching has two [parts]: first, explaining the preaching of the great; next, distinguishing the preaching of the small. If one follows the preceding sequence, first comes the preaching of the small, and afterwards the preaching of the great; now, however, by tracing far back to the past when they once received the great transformation, he therefore now preaches the Great Dharma in return; in the interim they neglected and forgot it and practiced the Hīnayāna, and therefore he next explains the small. In the subsequent parable exposition, the meaning is also the same. Furthermore, the preaching of the Dharma by the various buddhas has two [modes]: 1. initiating the provisional from the real; 2. gathering the provisional back into the real. The preceding text mostly explained gathering the provisional back into the real; now it seeks to distinguish initiating the provisional from the real. In preaching the great there are two [aspects]: 1. knowing the capacity; 2. preaching the doctrine. Within knowing the capacity there are five clauses: The first explains the time of preaching the Dharma. Entering parinirvāṇa refers to the ripeness of the capacity to hear the Nirvāṇa [Sūtra]; here it is the ripeness of the conditions for the ekayāna, referring to the time when he is about to enter nirvāṇa. Hence the Belief and Understanding Chapter says: "When he was about to die, he summoned his son." As for "the assembly was also pure": because their minds were tempered and softened by the four teachings, they attained purity; their minds were subdued by using the teachings of humans, gods, and the two vehicles, so they no longer had the afflictions of ordinary worldlings; by the secret transformation of entrusting the property and the refinement of their small minds, the afflictions of the two vehicles were gradually eradicated; having departed from both ordinary and noble delusions, it is therefore said that "the assembly was also pure". As for "firm in faith and understanding": the above distinguished the absence of obstacles; here it clarifies that there is the capacity capable of receiving it, meaning that with great faith and great understanding they are fit to hear the sūtra. Great faith is dull faculties; great understanding is sharp faculties. Moreover, great faith comes first, and great understanding comes later. These two being non-retrograde is called "firm". As for "completely penetrating the empty dharmas": having previously heard the Mahāyāna dharmas of ultimate emptiness such as the Prajñāpāramitā, they awakened to the great mind; if they had not heard the dharma of ultimate emptiness and non-attainment, upon hearing that the one exists and the three do not exist, they would fall into the two views. As for "deeply entering meditative concentration": this does not necessarily mean deeply entering the eight concentrations; as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "Single-mindedly tending toward the Buddha Path, free from the grasping, restlessness, and scattering of ordinary worldlings and the two vehicles"—therefore it is called "concentration". From "thereupon gathered the bodhisattvas" onwards is the second [aspect], the actual preaching. The initial clause is the introductory preaching; preaching this sūtra clarifies the principal preaching. Although the principal preaching is extensive, it does not go beyond there being no two and having only the one.