法華義疏 8.339

8.339

「爾時導師」下，第三、後還說大譬。就文為二：初、知機；二、說教。免退為凡夫、住小涅槃，稱為止也。望進求佛道，為暫息脚之義，故云息也。「無復疲惓」者，以小乘法調柔其心除麁煩惱，心用稍強堪聞大乘也。「即滅化城」者，第二、說教也。廢三乘究竟之教稱為滅也。又會三為一無復三名亦是滅也。「語眾人言汝等去來」者，勸聲聞人修行求佛也。「寶所在近」者，釋上勸進之意，前路既近宜應去也。已度三百，今唯二百，故云近也。「向者大城我所化作」者，於一佛乘分別說三也。為止息者釋說三之意，有止有息如前二義也。「諸比丘」下，第三、合譬。合三譬即為三別。上初譬有三句：一、所度惡道；二、求度之人；三、明將導。今正合第三，兼餘二義。「知諸生死」合上所度惡導，「應去應度」合上善知通塞之相兼求度之人也。「若眾生」下，合上第二中道說小譬。上有三：一、機發；二、說教；三、得益。今具合之。上機發有二：初、明機發；二、照機。今具合也。「則不欲見佛不欲親近」合上中路懈退乃至我等疲極。「便作是念佛道長遠」合上前路猶遠也。「久受懃苦乃可得成」合上而復怖畏。「佛知是心怯弱下劣」，合上第二、佛照機也。「以方便力」下，合第二、正說教也。「說二涅槃」者，合上化作一城也。

From "At that time the guide" onward, third, afterward returning to state the Mahāyāna parable. In the text there are two parts: first, knowing their capacities; second, expounding the teaching. Escaping falling back to become ordinary beings and abiding in the minor nirvāṇa is called "stopping". Looking ahead toward advancing to seek the Buddha Way, it has the meaning of temporarily resting one's feet; hence it says "resting". "No longer fatigued" means that having softened and pacified their minds with the Hinayāna dharma and removed gross afflictions, their mental functioning was slightly strengthened and capable of hearing the Mahāyāna. "Immediately made the conjured city vanish" is the second, expounding the teaching. Setting aside the teaching of the three vehicles as ultimate is called "vanishing". Furthermore, converging the three into the one, so that there are no longer the three names, is also "vanishing". "Addressing the multitude, saying: 'Come, let us go'" is exhorting the śrāvakas to cultivate practices and seek Buddhahood. "The treasure abode is near" explains the above intention of urging them forward; since the road ahead is already near, they should appropriately go. Having already crossed three hundred, only two hundred remain now; hence it says "near". "The previous great city was conjured by me" refers to analytically preaching three in the one Buddha vehicle. "For the sake of resting" explains the intention of preaching the three, having the two meanings of stopping and resting as explained above. From "O bhikṣus" onward, third, matching the parable. Matching the three parables, there are thus three distinctions. The first parable above had three phrases: first, the evil path to be crossed; second, the people seeking to cross; third, explaining the leader. Here it directly matches the third, while encompassing the other two meanings. "Knowing the saṃsāra of all" matches the evil path to be crossed above; "those who should go and those who should cross" matches knowing well the signs of passability and blockage above, while encompassing the people seeking to cross. From "If sentient beings" onward, it matches the second parable above of expounding the Hinayāna midway. Above there were three parts: first, the emergence of capacities; second, expounding the teaching; third, gaining benefit. Here they are matched together. The emergence of capacities above had two parts: first, clarifying the emergence of capacities; second, observing capacities. Here they are matched together. "Then they do not wish to see the Buddha, nor do they wish to draw near" matches from becoming slack and retreating midway above to our being utterly exhausted. "They then think: 'The Buddha Way is long and far'" matches the road ahead still being far above. "Only after enduring diligent hardship for a long time can it be achieved" matches being terrified above. "The Buddha knows their minds are timid, weak, and inferior" matches the second above, the Buddha observing capacities. From "Through the power of expedient means" onward, it matches the second, properly expounding the teaching. "Preached two nirvāṇas" matches conjuring one city above.