法華玄贊義決 1.11

1.11

二為顯二，有七：一為顯教理二勝故說此經，故下文云諸佛智慧甚深無量，其智慧門難解難入。論釋云：謂證甚深及教甚深，又蓮華二義亦此門攝，令欲聞故。二為顯因果兩門故，本論云：自此以下明因果相令欣修故。第三為顯權實兩乘，下文但以一佛乘故為眾生說法，無有餘乘若二若三。又云唯此一事實，餘二即非真等，令取捨故。第四顯真化兩身，〈壽量品〉云：眾皆謂我出釋氏宮，我實成佛已來無量阿僧祇等，令知真化。第五顯損益兩行，故〈不輕品〉云：其供養之者如向所說，其誹謗者如前所說等，令妨修故。第六顯勸捨穢生淨，如〈藥王菩薩本事品〉等，令遠惡近善故。第七令厭下欣上，如第八云：當生忉利天等，令離怖畏當親近故。

Second, there are seven items demonstrating 'two': (1) this sūtra was taught to demonstrate the dual excellence of teaching and principle, as the text below says: 'The wisdom of the Buddhas is profoundly deep and immeasurable; its gate of wisdom is difficult to understand and difficult to enter,' which the treatise explains as 'meaning the profundity of realization and the profundity of teaching,' and the two meanings of the lotus are also subsumed under this division, in order to make [beings] desire to hear it; (2) to demonstrate the two approaches of cause and effect, as the root treatise says: 'From this point onward, the characteristics of cause and effect are clarified in order to make [beings] joyfully cultivate [them]'; (3) to demonstrate the two vehicles of the expedient and the real, as the text below says: 'Solely by means of the one Buddha-vehicle do I teach the Dharma for sentient beings; there are no other vehicles, neither two nor three,' and further: 'Only this one matter is real; the other two are not true,' and so forth, in order to make [beings] choose and discard; (4) to demonstrate the two bodies, the real and the transformation, as the 'Lifespan' chapter says: 'The multitudes all think that I went forth from the Śākya palace, yet in truth since I attained Buddhahood an immeasurable asaṃkhyeya [of kalpas has passed],' and so forth, in order to make [beings] know the real and the transformation; (5) to demonstrate the two practices of harm and benefit, as the 'Never Disparaging' chapter says: 'Those who made offerings to him were as described above, while those who slandered him were as described before,' and so forth, in order to hinder [harmful actions] and foster cultivation; (6) to demonstrate encouraging the abandonment of the defiled and rebirth in the pure, as in the 'Former Deeds of Bodhisattva Bhaiṣajyarāja' chapter, in order to distance from evil and draw near to the good; (7) to make [beings] weary of the lower and joyful for the higher, as the eighth [chapter] says: 'they shall be born in the Trāyastriṃśa Heaven,' and so forth, in order to leave fear behind and draw near to [the Buddha].