法華經義記 3.3

3.3

「佛力無所畏」，此一偈正頌正歎釋迦二智。上正歎釋迦二智中，先歎權智後歎實智，今此一行偈上半行先頌歎釋迦實智，下半行追頌權智。但上歎釋迦實智中，先正歎實智，後即舉力、無畏等，今此半偈正得略頌上諸功德句，不頌正歎句也。「及佛諸餘法無能測量者」，此半行倒頌上歎釋迦權智句。上歎釋迦權智中正歎有三重，初「吾從成佛以來」明權智時節，「以種種因緣」下正歎，「引導眾生」下顯也。今此半偈只頌第二正歎句，不頌第一第二句也。今者所以言「及佛諸餘法」者，權智在後故言餘也。此權智為三根人說之不一，故稱諸也。又用此一偈復頌長行有三不同。何者？長行中先歎釋迦權智後歎實智，今此偈中先頌實智後頌權智，一不同。上長行中言「如來知見廣大深遠」正歎實智，後舉諸功德同釋歎也，今偈中唯頌舉諸功德釋歎實智句，略不頌正歎實智句，二不同。上長行中歎釋迦二智不出不知眾，今偈中言「無能測量者」，三不同。

"The Buddha's powers and fearlessnesses": this one line of verse properly summarizes the proper praise of Śākya's two wisdoms. In the above proper praise of Śākya's two wisdoms, it first praised expedient wisdom and afterwards praised real wisdom; now, in this single line of verse, the first half-line first summarizes the praise of Śākya's real wisdom, and the second half-line retroactively summarizes the expedient wisdom. However, in the above praise of Śākya's real wisdom, it first properly praised real wisdom, and afterwards raised the powers, fearlessnesses, and so forth; now this half-line properly succeeds in briefly summarizing the above phrases on the various virtues, without summarizing the phrase of proper praise. "And the Buddha's other dharmas, / none are able to measure them": this half-line in reverse summarizes the above phrase praising Śākya's expedient wisdom. In the above praise of Śākya's expedient wisdom, the proper praise had three layers: first, "Since I attained buddhahood" clarifies the time period of the expedient wisdom; from "by various causes and conditions" downward properly praises it; and from "guiding living beings" downward reveals it. Now this half-line only summarizes the second phrase of proper praise, without summarizing the first or [third] phrases. As for why it says now "and the Buddha's other dharmas", because expedient wisdom comes afterwards, it is called "other". Because this expedient wisdom is preached diversely for persons of the three faculties, it is called "various". Moreover, using this single line of verse to again summarize the prose, there are three differences. What are they? In the prose, it first praised Śākya's expedient wisdom and afterwards praised real wisdom, whereas in this verse, it first summarizes real wisdom and afterwards summarizes expedient wisdom—this is the first difference. In the prose above, saying "the Tathāgata's knowledge and vision are vast, profound, and far-reaching" properly praises real wisdom, and afterwards raising the various virtues together explains and praises it; now in the verse, it only summarizes the phrase raising the various virtues to explain and praise real wisdom, briefly omitting the phrase that properly praises real wisdom—this is the second difference. In the prose above, praising Śākya's two wisdoms did not point out the assembly who do not know, whereas in the verse it says "none are able to measure them"—this is the third difference.