法華經義記 2.78

2.78

「所謂諸法」，此下是第二雙釋上兩章門，凡有九句，初有五句釋上諸法章門，次「如是因如是緣」下有四句釋上實相章門。「如是相者」表異為義，覽觀三乘教皆有異相，聲聞乘教異、緣覺乘教異、菩薩乘教異，故言如是相也。「如是性」，性是不改為義也。但昔日聲聞教不可改作緣覺教、緣覺教不可改作菩薩教，故言如是性。「如是體」，體體別為義，聲聞行自以四諦聲教為體，即是遭苦生厭老病死義，緣覺之人即是十二因緣教為體，菩薩即以六度經教為體，故言如是體。「如是力」，聲聞教作緣斷正使力，緣覺教作緣侵斷習氣之力，菩薩教作緣斷習氣盡成佛之力，故言如是力也。「如是作」者，論主言起作是行相，故知作只是行義也。明此三乘教有行義，聲聞之行有所為作，乃至菩薩行行有所為作，此五句都是釋上諸法章門，詺為權智境也。「如是因」此下有四句釋上實相章門，詺為實智所照之境。所以知是實智所照之境者，下偈頌言如是大果報故也。「如是因」者，以感果為義。「如是緣」，緣者由義，萬善能感果即因義，此果由萬善得即是緣義。「如是果」，果以對因為義，報以酬答為義，只是一果宜對因，詺為果。此果有酬因力義，即成報義，此四句正是釋上實相章門也。

"The so-called all dharmas"—from this downward is the second, jointly explaining the above two section headings, having nine phrases in total. Initially there are five phrases explaining the above section heading of 'all dharmas'; next, from 'such causes, such conditions' downward, there are four phrases explaining the above section heading of 'real aspect.' 'Such characteristics' takes signifying difference as its meaning: observing the teachings of the three vehicles, they all have different characteristics—the teaching of the śrāvaka vehicle is different, the teaching of the pratyekabuddha vehicle is different, and the teaching of the bodhisattva vehicle is different; hence it says 'such characteristics.' 'Such nature': nature takes unalterability as its meaning. But formerly the śrāvaka teaching could not be altered into the pratyekabuddha teaching, and the pratyekabuddha teaching could not be altered into the bodhisattva teaching; hence it says 'such nature.' 'Such essence': essence takes distinct substantiality as its meaning. The practice of the śrāvaka naturally takes the verbal teaching of the four truths as its essence, which is the meaning of encountering suffering and giving rise to revulsion toward old age, sickness, and death; for the person of pratyekabuddha [vehicle], it is the teaching of the twelve links of dependent origination that serves as essence; for the bodhisattva, it is the scriptural teachings of the six perfections that serve as essence; hence it says 'such essence.' 'Such power': the śrāvaka teaching acts as a condition for the power to sever primary fetters; the pratyekabuddha teaching acts as a condition for the power to encroach upon and sever residual impressions; the bodhisattva teaching acts as a condition for the power to sever residual impressions completely and achieve buddhahood; hence it says 'such power.' As for 'such action': the treatise master says that generating action is the mental mode; hence we know that action is simply the meaning of practice. This clarifies that these three-vehicle teachings have the meaning of practice: the practice of the śrāvaka has what it undertakes, up to the practice of the bodhisattva has what it undertakes. These five phrases all explain the above section heading of 'all dharmas,' designated as the sphere of expedient knowledge. From 'such causes' downward there are four phrases explaining the above section heading of 'real aspect,' designated as the sphere illuminated by real knowledge. The reason we know it is the sphere illuminated by real knowledge is that the verse below says, 'such great fruition and retribution.' 'Such causes': taking evoking fruition as its meaning. 'Such conditions': condition takes the meaning of 'by means of.' That the myriad goods are able to evoke fruition is the meaning of cause; that this fruition is obtained by means of the myriad goods is the meaning of condition. 'Such fruition': fruition takes corresponding to cause as its meaning; retribution takes recompensing as its meaning. There is only one fruition; when placed in correspondence with cause, it is designated as fruition. That this fruition has the meaning of recompensing the power of cause constitutes the meaning of retribution. These four phrases precisely explain the above section heading of 'real aspect.'"