法華經義記 2.5

2.5

今就四十八行半中大分為三段：第一從「諸世界中」下八行半，先略頌見他方三種瑞相也。仍道第三「我見彼土恒沙菩薩」下三十八行半廣頌問二瑞相，即是他方大士修行及他方佛般涅槃，乃至起塔供養也。退道第二從「文殊師利我住於此」下有一行半偈，詺為結前略、開後廣也。初八行半略頌三瑞相者，初有一行半，頌第一見六道眾生；第二半行，頌第二見東方諸佛也；第三有六行半，頌第三聞他方佛說法也。又就初一行半自有二階：初一行一句，正頌所見也；第二言「於此悉見」一句，則明能見也。就所見中凡有四意：初「諸世界中」下半偈，正明六道；「生死所趣」一句，明詺是生死；「善惡業緣」一句，明因；「受報好醜」一句，明果報也。「善惡業緣」者，此即是六道之因也。善惡兩字是別，善即三善道因也，惡即是三惡道因也。業緣兩字即通於善惡也。「受報好醜」者，受報兩字即總舉六道果，三善道亦是受報，三惡道亦是受報也。好醜兩字別名得六道果報。何以知然？好即是三善道果報也，醜即是三惡道果報也。「又覩諸佛聖主師子」此半行，是第二，即頌見東方諸佛也。「演說經典」此下有六行半偈，是第三，即頌聞他方佛說法也。就六行半中自有五階：第一言「演說經典微妙第一」，半偈，問言：「何故令我聞佛說法出勝天魔外道表耶？」第二「其聲清淨」一偈，問言：「何故令我聞佛說法出群聖之外耶？」第三「梵音深妙」一偈，問言：「何故令我聞佛說法稱悅時眾之心耶？」第四「種種因緣」一偈，問言：「何故令我聞佛說法，能上弘佛道下濟眾生耶？」初三句，明上弘佛道；「開悟眾生」一句，明下濟蒼生。第五「若人遭苦」下三行，問言：「何故令我聞佛說法，稱可三乘人根性耶？」三行即道三乘，初偈為聲聞，「若人有福」一偈為緣覺，「若有佛子」一偈為菩薩也。

Now, within the forty-eight and a half lines, it is broadly divided into three parts: first, from "In all worlds" downward, eight and a half lines, which first concisely reiterate seeing the three kinds of auspicious signs in other directions. Moving on to the third: from "I see in those lands bodhisattvas [numerous as] Ganges sands" downward, thirty-eight and a half lines, which extensively reiterate in verse the questions on two auspicious signs, namely, the practice of the great beings of other directions, and other-directional Buddhas entering parinirvāṇa, up to the erection of stūpas and making of offerings. Returning to the second: from "Mañjuśrī, as I abide here" downward, there is one verse and a half, designated as concluding the preceding concise [exposition] and opening the subsequent extensive [exposition]. As for the initial eight and a half lines concisely reiterating the three auspicious signs: first there is one verse and a half, reiterating the first [sign], seeing the sentient beings of the six destinies; second is a half-line, reiterating the second [sign], seeing the Buddhas of the eastern direction; third there are six lines and a half, reiterating the third [sign], hearing the Buddhas of other directions preach the Dharma. Furthermore, within the first verse and a half there are two stages of their own: the first verse and one line formally reiterate what is seen; the second line, saying "From here I fully see," clarifies the ability to see. Within what is seen there are four meanings in all: the initial half-verse below "In all worlds" formally clarifies the six destinies; the single line "the destinations of birth and death" clarifies that these are designated as birth and death; the single line "karmic conditions of good and evil" clarifies the cause; the single line "receiving recompense, fine or ugly" clarifies the fruition of retribution. "Karmic conditions of good and evil": this is the cause of the six destinies. The two words "good" and "evil" are distinct: good is the cause of the three good destinies, and evil is the cause of the three evil destinies. The two words "karmic conditions" are common to both good and evil. "Receiving recompense, fine or ugly": the two words "receiving recompense" comprehensively cite the fruit of the six destinies; the three good destinies are also receiving recompense, and the three evil destinies are also receiving recompense. The two words "fine" and "ugly" distinctively name the attainment of the fruit and recompense of the six destinies. How is this known to be so? "Fine" is the fruition of retribution of the three good destinies, and "ugly" is the fruition of retribution of the three evil destinies. "Again beholding the Buddhas, holy lords and lions": this half-line is the second, namely reiterating seeing the Buddhas of the eastern direction. "Expounding the sūtras": below this there are six and a half lines of verse, which are the third, namely reiterating hearing the Buddhas of other directions preach the Dharma. Within the six and a half lines there are five stages of their own: first, saying "Expounding the sūtras, subtle, wondrous, and foremost," half a verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that surpasses heavenly Māras and non-Buddhists?" Second, "His voice is pure," one verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that surpasses the multitude of sages?" Third, "The Brahmā sound is profound and subtle," one verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that gladdens the hearts of the assembly of the time?" Fourth, "With various causes and conditions," one verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that is able to propagate the Buddha-Way above and save sentient beings below?" The first three lines clarify propagating the Buddha-Way above; the single line "awakening sentient beings" clarifies saving the multitude below. Fifth, from "If someone encounters suffering" downward, three lines, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that accords with the capacities of the persons of the three vehicles?" The three lines speak of the three vehicles: the first verse is for the śrāvakas, the verse "If someone has merit" is for the pratyekabuddhas, and the verse "If there is a son of the Buddha" is for the bodhisattvas.