法華義疏 8.324

8.324

「有一導師」下，第三、明將導師譬，即上十六沙彌及釋迦也。道既無二故體道之人亦一。又善知道通塞之相一人而已，故云一也。有導示邪正之能故名導師。「聰慧明達」者，智在耳曰聰慧，智在眼為明達，略歎二事也。又聰慧譬種智，明達譬三達，種智橫照萬法，三達竪鑒三世也。「善知嶮道通塞之相」者，知大機發堪可度之名通，不堪度之名塞。又知得理為通，乖理為塞，此明導師內智也。「將導眾人欲過此難」者，歎外化能也。指期佛道遠超二生死，是欲過此難也。

"There was a guide" onward is the third [clause]: clarifying the parable of the leading guide, who is the sixteen śrāmaṇeras and Śākyamuni above. Since the path is without duality, the person who embodies the path is also one. Furthermore, the one who skillfully knows the characteristics of open and blocked paths is only one person, hence it says "one". Because he has the ability to guide and indicate what is deviant and what is correct, he is called a guide. "Intelligent, wise, and penetratingly clear": wisdom residing in the ear is called intelligent and wise; wisdom residing in the eye is called penetratingly clear; this briefly praises two matters. Furthermore, 'intelligent and wise' exemplifies knowledge of all aspects, while 'penetratingly clear' exemplifies the three clear knowledges; knowledge of all aspects horizontally illuminates the myriad phenomena, while the three clear knowledges vertically scrutinize the three periods of time. "Skillfully knowing the characteristics of the open and blocked along the steep road": knowing that when the capacity for the great arises and is fit to be ferried across, this is called 'open'; when it is unfit to be ferried across, this is called 'blocked'. Furthermore, knowing that attaining the principle is 'open', while conflicting with the principle is 'blocked'; this clarifies the guide's inner wisdom. "Leading the multitude, desiring to cross this difficulty": this praises his outer capacity for transforming others. Pointing toward the goal of the Buddha path and far transcending the two kinds of saṃsāra—this is desiring to cross this difficulty.