法華經義記 1.27

1.27

辨果之中有四段者，第一別序開近顯遠動執生疑，第二略說開近顯遠動執生疑，第三懷疑致請，第四廣說壽命長遠斷疑生信也。從〈踊出品〉初，訖「當精進一心我欲說此事」四行偈以來，是第一，詺為別序開近顯遠，即是別敘壽量之義也。「爾時世尊說此偈已告彌勒菩薩，我今於此大眾宣告汝等」下，竟「我今說實語汝等一心信，我從久遠來教化是等眾」以來，是第二，詺為略說開近顯遠動執生疑。所以爾者，如來十九出家、三十成道，如來自言壽命八十，或言七百阿僧祇，而今踊出菩薩皆久殖德本積行深遠，非始發心人，而佛自言我從久遠來教化是等眾，若實壽八十、七百者，云何言久遠教化是等人？是明執八十、七百之情動，疑長遠壽之意生也。從「爾時彌勒菩薩等心懷疑惑怪未曾有」盡〈踊出品〉，是第三，詺為懷疑致請也。從〈壽量品〉初下入〈分別功德品〉中盡是彌勒說偈訖佛長行以來，一品半經，是第四，明如來廣說壽命長遠斷疑生信也。

Regarding the discernment of fruition, there are four sections: first, a specific preface opening the near and revealing the distant, which stirs attachments and generates doubts; second, a brief exposition opening the near and revealing the distant, which stirs attachments and generates doubts; third, harbouring doubts and conveying requests; fourth, a broad exposition of the longevity and far distance [of the Buddha's life-span], which severs doubts and generates faith. From the beginning of the 'Welling Forth from the Earth' chapter up through the four lines of verse ending with 'One should strive with a single mind; I wish to explain this matter' is the first [section], designated as the specific preface opening the near and revealing the distant, which specifically introduces the meaning of the life-span. From 'At that time the World-Honoured One, having spoken these verses, addressed Bodhisattva Maitreya: "I now proclaim to you in this great assembly…"' down to the end of 'I now speak true words; you should believe with a single mind. From the distant past I have taught and transformed such multitudes as these' is the second [section], designated as the brief exposition opening the near and revealing the distant, which stirs attachments and generates doubts. The reason for this is: the Tathāgata left home at nineteen and attained the Way at thirty; the Tathāgata himself said his life-span was eighty [years], or said it was seven hundred asaṃkhyeyas. Yet now, the bodhisattvas welling forth from the earth have all long planted roots of virtue and accumulated deep and distant practices, not being people who have newly generated the aspiration [for awakening]. And the Buddha himself said, 'From the distant past I have taught and transformed such multitudes as these.' If his life-span were truly eighty or seven hundred, how could he say he had taught and transformed such people from the distant past? This shows that the emotional attachment to eighty or seven hundred is stirred, and the idea of doubting the distant and enduring life-span arises. From 'At that time Bodhisattva Maitreya and others had minds harbouring perplexity and wondered at this unprecedented event' through the end of the 'Welling Forth from the Earth' chapter is the third [section], designated as harbouring doubts and conveying requests. From the beginning of the 'Life-span' chapter entering into the 'Discrimination of Merits' chapter, down through the prose text spoken by the Buddha after Maitreya finishes speaking his verses, covering one chapter and a half of the scripture, is the fourth [section], which shows that the Tathāgata broadly explains the longevity and far distance of his life-span, severing doubts and generating faith.