法華論疏 3.112

3.112

第一，前標其人。示世間中種種善根三昧功德者，出化此人之方也。此中示世間中善根者，此釋佛意。佛意我本說世間善根，拔汝三塗重苦，令汝歡喜，然後令入大涅槃城。云何乃保為勝妙果報？為治此故，故說火宅譬喻。問：前第一人正求世間人天果報，今云何言示世間中種種善根？答：此中世間異上世間。上之世間是三界世間，今明未得真無漏已來，發菩提心及十信等地前方便，名為世間。下論釋〈法師品〉中，及〈分別功德品〉，竝明地前未得真無漏，故名世間。今說地前種種功德，令其歡喜。善根者，無貪瞋癡三種善根。以其人正貪著三界，故說無貪等善根。其人正貪著五欲等外樂，故為說有覺有觀等諸禪三昧，以為入大涅槃方便，即是因世間證出世間也。言大涅槃者，以大涅槃樂代其貪著世間小樂也。然後入大涅槃者，前是行因，今令得果。其人前求有漏果報，今得無漏大涅槃果。

First, it previously introduces the person. "Displaying various wholesome roots, samādhis, and merits within the worldly" indicates the method of transforming this person. Here, "displaying wholesome roots within the worldly" explains the Buddha's intent. The Buddha's intent was: "I originally taught worldly wholesome roots to extract you from the heavy suffering of the three destinies and cause you to rejoice, and thereafter cause you to enter the city of great nirvāṇa. Why would you hold onto it as the supreme and wondrous retribution?" To counter this, he spoke the parable of the burning house. Question: The first person previously directly sought worldly human and divine retributions; why does it now say "displaying various wholesome roots within the worldly"? Answer: "Worldly" here differs from the "worldly" above. The worldly above is the worldly of the three realms. Here it clarifies that prior to attaining true non-outflow, generating the bodhicitta and the skillful means prior to the bhūmis such as the ten faiths are called "worldly." The treatise below, in explaining the "Dharma Master Chapter" and the "Discrimination of Merits Chapter", explains that prior to the bhūmis one has not attained true non-outflow, hence it is called "worldly." Now it speaks of the various merits prior to the bhūmis to cause them to rejoice. "Wholesome roots" refers to the three wholesome roots of non-greed, non-anger, and non-delusion. Because that person was directly attached with greed to the three realms, he taught wholesome roots such as non-greed. Because that person was directly attached with greed to external pleasures such as the five desires, he spoke of various dhyānas and samādhis with vitarka and vicāra as skillful means for entering great nirvāṇa; that is, relying on the worldly to realize the supramundane. Speaking of "great nirvāṇa" means substituting the bliss of great nirvāṇa for their greedy attachment to petty worldly bliss. As for "thereafter causing them to enter great nirvāṇa," previously was practicing the cause, and now causes them to attain the fruit. That person previously sought defiled retribution, and now attains the uncontaminated fruit of great nirvāṇa.