法華經義記 2.60

2.60

經有三段，第一明通別兩序已竟。從此以下竟分別功德品中，彌勒說偈頌佛長行以來凡有十四品半，是第二正說段，但正說中本有二段，一者明因、二者辯果。從此下竟〈安樂行品〉有十二品經，是第一，詺為開三顯一正明因義，第二從〈踊出品〉竟彌勒說偈頌佛長行以來有兩品半經，名開近顯遠以明果義。前已解言因果兩段各有四種，且置果中四種，今更明因中四種者，第一從此品初說一長行與偈來，詺為略說開三顯一動執生疑；第二「爾時大眾中有諸聲聞漏盡阿羅漢」下去，詺為時眾懷疑致請，然則疑心既生，請情又至，是故第三「如來從汝已慇懃三請」下訖〈授學無學人記品〉有七品半經，正廣說開三顯一斷疑生信；然則大眾疑心已遣、於三一悟解已生，便應以此一乘之義流傳未聞，是故第四從〈法師品〉、〈見寶塔品〉、〈持品〉、〈安樂行品〉此四品經，明別流通因義。今又就此四段之中第一第二各有二重，第三第四各有三別。第一就動執生疑中有二者，第一結經家敘起定說法之相，第二正歎權實二智開三顯一，後三段至時當道也。諸佛如來常在三昧，悉見諸佛國不以二相，今所以言「從三昧安祥而起」者，為物軌則，但凡夫無智吐一言陳一聲之時，率爾輕心散亂而說，今者如來將欲說法先示入定觀理者，為令凡夫有所言說先靜心慮，然後興意曲辯，為此義故言從定而起也。

The sūtra has three sections. The first, explaining the two prefaces—general and specific—is finished. From here down to Maitreya's recitation of verses praising the Buddha's prose in the 'Discrimination of Merits' Chapter, there are fourteen and a half chapters in all, which constitute the second section, the main discourse. However, within the main discourse there were originally two sections: first, clarifying the cause; second, discerning the fruition. From here down through the 'Peaceful Practices' Chapter there are twelve chapters of the sūtra, which is the first, designated as opening the three and revealing the one to properly clarify the meaning of the cause. The second, from the 'Emerging from the Earth' Chapter through Maitreya's recitation of verses praising the Buddha's prose, consists of two and a half chapters, named opening the near and revealing the far to clarify the meaning of fruition. It was previously explained that both the causal and fruition sections each have four types; setting aside the four types within fruition for now, we now further clarify the four types within the cause: First, from the prose passage and verses at the beginning of this chapter down to here, it is designated as briefly speaking of opening the three and revealing the one, unsettling attachments and giving rise to doubts. Second, from 'At that time in the great assembly there were voice-hearers, arhats whose outflows were exhausted' downwards, it is designated as the assembly harbouring doubts and presenting their request; then, since doubtful minds had arisen and the sentiment of requesting had arrived, third, from 'The Tathāgata, since you have earnestly requested three times' downwards ending at the 'Bestowal of Prophecy on Learners and Non-Learners' Chapter, there are seven and a half chapters, properly speaking at length of opening the three and revealing the one, severing doubts and generating faith. Then, since the doubts of the great assembly have been dispelled and their awakening and understanding regarding the three and the one have arisen, they should circulate this meaning of the One Vehicle to those who have not heard it; therefore, fourth, from the 'Dharma Master' Chapter, the 'Apparition of the Jeweled Stūpa' Chapter, the 'Devotion' Chapter, and the 'Peaceful Practices' Chapter—these four chapters—the specific circulation of the meaning of the cause is explained. Now, within these four sections, the first and second each have two subdivisions, and the third and fourth each have three distinctions. First, regarding unsettling attachments and giving rise to doubts, there are two: first, the compiler of the sūtra narrates the signs of arising from samādhi to preach the Dharma; second, properly praising the two knowledges of expedient and real, opening the three and revealing the one. The latter three sections will be discussed when their time comes. All Buddhas and Tathāgatas are constantly in samādhi and completely see all Buddha lands without dual characteristics; now, the reason it says 'arose serenely from samādhi' is to serve as a model for beings. Ordinary persons, lacking wisdom, speak precipitously with light minds and scattered thoughts whenever utter a word or make a sound; now, when the Tathāgata is about to preach the Dharma, he first shows himself entering samādhi to contemplate principle, so as to cause ordinary persons, whenever they have something to say, to first quiet their thoughts and only then give rise to intention and express themselves carefully. For this meaning, it is said that he arose from samādhi.