法華經義記 3.26

3.26

「舍利弗言唯然世尊願樂欲聞」，緣起中本有二，第一佛許已竟，此是第二明舍利弗奉受佛許也。「佛告舍利弗如是妙法」長行中本有二：一者緣起、二者正法說。自此下是第二正法說。就正法說中自有二者：第一廣諸佛門、第二廣釋迦門也。今從「如是妙法」以下，第一就諸佛廣明開三顯一，此則廣上品初歎諸佛權實二智。所以言廣者，但上第一髣髴開宗中直總歎諸佛二智，言「諸佛智慧甚深無量」，其智慧門難解難入。第二分明略說中但明顯一，言「世尊法久後要當說真實」也。既但總歎諸佛二智而已、不別明諸佛，復但明顯一，故稱為略。今則廣明佛又廣明義，故稱廣故。廣佛者此中廣總出諸佛，及別三世諸佛，是則廣佛之義深。復言廣義者，上直歎諸佛二智與顯一，此中長有四義合有六義：一者歎法希有、二者明不虛妄止物誹謗、三者明開三、四者明顯一、五者舉五濁釋先三後一之意、六者簡真偽敦信，既備此六義，故稱廣義也。

“Śāriputra said: ‘Even so, World-Honoured One, we wish and delight to hear.’” Within the origin there were originally two: the first, the Buddha's consent, is already completed; this is the second, clarifying Śāriputra's respectful reception of the Buddha's consent. “The Buddha told Śāriputra: ‘Such a sublime dharma…’” In the prose there were originally two: the first is the origin, and the second is the proper exposition by dharma. From here downward is the second, the proper exposition by dharma. Within the proper exposition by dharma there are naturally two: first, expanding upon the approach of all Buddhas; second, expanding upon the approach of Śākya. Now, from “Such a sublime dharma” downward, the first broadly clarifies the unfolding of the three and the revealing of the one with respect to all Buddhas; this then expands upon the opening of the preceding chapter, which praised the two wisdoms, expedient and real, of all Buddhas. The reason it is called “expanding” is that above, in the first [section] vaguely opening the doctrine, he merely praised the two wisdoms of all Buddhas in a general manner, saying, “The wisdom of the Buddhas is extremely profound and measureless,” and its gate of wisdom is difficult to understand and difficult to enter. Second, in the distinct, brief explanation, he merely revealed the one, saying, “The World-Honoured One's dharma, after a long time, must ultimately expound the real.” Since he merely praised the two wisdoms of all Buddhas in general and did not separately clarify [each of] the Buddhas, and furthermore merely revealed the one, it is therefore called “brief.” Now, however, he broadly clarifies the Buddhas and broadly clarifies the principle; hence it is called “expanding.” “Expanding upon the Buddhas” means that here he broadly sets forth all Buddhas generally, as well as the Buddhas of the three periods of time individually; thus the meaning of expanding upon the Buddhas is profound. It is further said to “expand upon the principles” because above he merely praised the two wisdoms of all Buddhas and revealed the one, whereas here there are four further principles, making six principles in all: first, praising the dharma as rare; second, clarifying that it is not false to stop people's slander; third, clarifying the unfolding of the three; fourth, clarifying the revealing of the one; fifth, raising the five turbidities to explain the intention of first [teaching] three and later one; sixth, weeding out the false from the true to consolidate faith. Since these six principles are fully present, it is therefore called expanding upon the principles.