法華義疏 8.330

8.330

「導師多諸方便」，第二、明照機。亦有三句：一、歎能化有知機之德；二、明敘所化之過；三、釋所化之過。「多諸方便」者，前有引向大之能，今復解趣小巧，故云多也。又縱之而退，或逼之而進，或令永住二乘，悉非善巧；今不令退為凡夫，復不逼進求佛，能於中路權說小乘終悟大道，故云多方便也。「而作是念」下，第二、敘所化之過。「云何捨大珍寶」下，第三句，釋所化過。棄於佛樂名捨大珍寶，樂生死苦名而欲退還，舉此二事釋上可愍義也。多諸方便歎導師智慧，可愍以下嘆導師慈悲。

From "The guide had many expedient means" onward is the second [part], clarifying his illumination of their capacities. It also has three clauses: 1. praising the converting teacher's virtue of knowing capacities; 2. presenting the faults of those being converted; 3. explaining the faults of those being converted. "Many expedient means": previously he had the ability to lead them toward the great, and now he again understands the skill of directing them to the small; therefore it says 'many'. Furthermore, letting them go so that they retrogress, or forcing them to advance, or making them dwell permanently in the two vehicles—all of these are not skillful; now, not letting them retrogress to become ordinary persons, nor forcing them to advance to seek Buddhahood, but being able midway to provisionally preach the Hīnayāna and ultimately awaken them to the Great Path, he is therefore said to have 'many expedient means'. "And had this thought" onward is the second [clause], presenting the faults of those being converted. From "How could they abandon the great treasure" onward is the third clause, explaining the faults of those being converted. Casting aside the joy of Buddhahood is called abandoning the great treasure; delighting in the suffering of saṃsāra is called desiring to turn back; raising these two matters explains the above meaning of 'pitiable'. 'Many expedient means' praises the guide's wisdom; from 'pitiable' onward praises the guide's compassion.