法華經義記 3.39

3.39

今者四行一句分為二，初有三行半偈不頌長行將顯歎住者是，故先明去者之非，若無非無以顯是，是故先明去者之非。次三句正頌。何以得知不頌長行？上簡眾者，佛入涅槃後出經者列于時事耳。云何今佛頌經家語耶？若爾，何故相似耶？兩處俱出，于時事那得不相似耶？「於戒有缺漏」者，若犯一戒名之為缺，具足犯即是漏，漏入生死。「瑕疵」者，瑕據其外，疵據其內，內實犯戒，外慎威儀，故言「護惜」也。「此眾無枝葉」至「舍利弗善聽」三句，是第二正頌第四歎眾總結誡許也。上本有三：一者歎住者有機，二者明去無機，三者正總結誡許。今者兩句頌第一，「舍利弗善聽」一句頌第三，略不頌第二段也。

Now the four lines and one phrase are divided into two: first, there are three and a half lines of verse that do not verse the prose; about to reveal and praise that those who stayed are right, it therefore first clarifies the wrongness of those who departed; if there is no wrong, there is no way to reveal the right, and for this reason it first clarifies the wrongness of those who departed. The next three phrases directly verse. How do we know it does not verse the prose? Above, selecting the assembly was merely the compiler of the sūtra listing the events of the time after the Buddha entered nirvāṇa. How could the Buddha now verse the words of the compiler of the sūtra? If so, why are they similar? They both set forth the events of the time, so how could they not be similar? 'In their precepts there are deficiencies and leaks': if one violates a single precept it is called a deficiency; to violate them fully is a leak, leaking into birth and death. 'Flaws and blemishes': 'flaws' pertains to the outside, 'blemishes' pertains to the inside; internally indeed violating precepts, yet externally cautious of deportment; hence it says 'protecting and cherishing'. From 'This assembly has no branches or leaves' down to 'Śāriputra, listen well', the three phrases are the second, directly versing the fourth [layer], praising the assembly and concluding with admonition and granting. Above there were originally three: first, praising that those who stayed had capacity; second, clarifying that those who departed lacked capacity; third, directly concluding with admonition and granting. Now, two phrases verse the first, and the one phrase 'Śāriputra, listen well' verses the third, omitting to verse the second section.