法華義疏 8.331

8.331

「作是念已」下，第二、明設小教。凡有三句：初、正設教；二、誡；三、勸。二乘利鈍雖異，同斷三界煩惱在分段之外，故言過三百也。非實究竟而言究竟，故名為「化」。斷惑義同、證無為不異，所以稱「一」。防生死患難，故稱為「城」也。「告眾人言汝等勿懼莫得退還」，第二、誡也。「勿懼」者，不須深懼老病死也。「莫得退還」者，莫樂生死五欲也。「今此大城可於中止」者，第、三勸也。累盡涅槃比天人之樂故名為大。二種涅槃是息駕之處，名可於中止也。「隨意所作」者，結累既盡，心得自在。「若入是城快得安穩」者，若證此涅槃，離生死危苦也。有人言：煩惱既盡隨意自在，即有餘涅槃也。若入是城快得安穩，因果兩患危苦都亡，即無餘涅槃也。「若能前至寶所亦可得去」者，有人言：佛果譬寶所，聲聞人若能發菩提心求佛智慧亦可得去，如《大品》云「若能發心我亦隨喜」。若就理中釋者，此句顯化城意，說二乘教本令得佛，譬如暫息脚欲令進路，昔不得顯於斯意，故假設此言，明雖暫證小乘終歸大道。若就昔教明者，如云六十劫修得聲聞、百劫修證於緣覺，此二同證無餘，喻可於中止。今譬菩薩三阿僧祇劫修行趣佛，故云「若能前至寶所亦可得去」也。

From "Having had this thought" onward, second, explains setting forth the Hinayāna teaching. In all there are three phrases: first, properly setting forth the teaching; second, warning; third, exhorting. Although the sharp and dull faculties of the two vehicles differ, both cut off the afflictions of the three realms and are outside transmigration as fragmented lifespan; hence it says "having passed three hundred [yojanas]". Speaking of what is not truly ultimate as being ultimate is called "conjured". The meaning of severing delusions is identical, and witnessing the unconditioned is no different; therefore it is called "one". Because it defends against the perils and disasters of saṃsāra, it is called a "city". "[He] addressed the multitude, saying: 'Do not fear, do not turn back'" is the second [phrase], warning. "Do not fear" means they need not be deeply terrified of old age, sickness, and death. "Do not turn back" means they should not delight in saṃsāra and the five desires. "This great city now is [a place where you] may stop" is the third [phrase], exhorting. Nirvāṇa, in which all encumbrances are exhausted, is called "great" in comparison with the pleasures of gods and humans. The two kinds of nirvāṇa are places to rest one's carriage; hence they are called places where one "may stop". "Do whatever you wish" means that once fetters and encumbrances are exhausted, the mind attains ease and autonomy. "If you enter this city, you will quickly attain peace and stability" means that if one realizes this nirvāṇa, one departs from the perils and suffering of saṃsāra. Some say: afflictions having been exhausted and one acting at will with ease and autonomy is nirvāṇa with remainder. Entering this city and quickly attaining peace and stability, where the perils and suffering of both causes and effects are eliminated, is nirvāṇa without remainder. "If you are able to proceed forward to the treasure abode, you may also go"—some say: the fruit of Buddhahood is compared to the treasure abode; if śrāvakas are able to bring forth the mind of awakening and seek the Buddha's wisdom, they may also go, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "If you are able to bring forth the aspiration, I also rejoice in accord." If explained in terms of the underlying principle, this phrase reveals the purpose of the conjured city: the teaching of the two vehicles was originally intended to cause them to attain Buddhahood, just as briefly resting one's feet is intended to cause one to advance along the road. In the past this intention could not be revealed, so these words were provisionally stated, clarifying that although they temporarily realize the Hinayāna, they ultimately return to the Great Way. If clarified according to the past teaching, it is like saying that cultivating for sixty kalpas one attains śrāvakahood, and cultivating for a hundred kalpas one realizes pratyekabuddhahood; these two alike realize nirvāṇa without remainder, which is compared to "may stop therein". Here it is compared to a bodhisattva cultivating practices for three asaṃkhyeya kalpas and proceeding toward Buddhahood; hence it says, "if you are able to proceed forward to the treasure abode, you may also go".