法華經義記 3.41

3.41

就三十四行三句亦分為四，初有十二行一句，頌上第三諸佛開三；第二從聲聞若菩薩下有十一行偈，頌上第四諸佛顯一也；第三從「若我遇眾生盡教以佛道」下有九行半偈，義頌諸佛，舉五濁釋先三後一之義是上長行所無；第四從「我有方便力」下兩偈，頌上第二諸佛不虛妄。今兩句料簡，上長行中不虛妄是第二，今此中是第四，文句倒少，欲顯六義本無次第意。上長行中有歎法希有，今偈中略不頌；上長行中無有舉五濁釋先三後一之義，今此偈中有。文句既互有出沒，驗知一佛門中應備有六義也。上總諸佛開三中本有三段：初正就諸佛開三，第二舉釋迦未釋諸佛開三，第三還結屬諸佛。今者唯顯第一諸佛開三，略不頌後二段也。上長行中唯開三乘是方便，今此偈廣明五乘是方便。今就十二行一句偈中宜分為二：第一有八行三句偈，先出四乘教是方便；第二從「有佛子心淨」下有三行半偈，別出菩薩大乘教是方便。逐文句起盡，是故宜開為二也。又就八行三句偈出四乘方便中自復有二：初有五行三句偈先出四乘教，第二從「我說是方便」有三行偈正開是方便，明昔日所以有四乘之教皆是方便。又此兩段中各有二：初有四行一句出人天二乘教，次一行半出聲聞、辟支佛二乘教也。就初四行一句中有四意：第一「諸佛所得法」下三句，明於大乘中離出人天二乘；第二「眾生心所念」下一行，明眾生根性不同；第三「佛悉知是已」下一行，明隨宜說法非一；第四「或說修多羅」下一行半，廣出非一之教，即是九部經也。從「鈍根樂小法」有一行半，是第二出聲聞、辟支佛二乘教，二乘人未必是鈍，但貶其狹短故言鈍也。

The thirty-four lines and three phrases are also divided into four: first, there are twelve lines and one phrase versing the third above, all Buddhas opening the three; second, from 'Whether śrāvakas or bodhisattvas' below, there are eleven lines of verse versing the fourth above, all Buddhas revealing the One; third, from 'If I encountered sentient beings and taught them all with the Buddha path' below, there are nine and a half lines of verse, which in meaning verses all Buddhas, adducing the five turbidities to explain the meaning of the three first and the One later, which is absent in the prose above; fourth, from 'I possess the power of skilful means' below, two verses, which verses the second above, all Buddhas being not false. Now assessing the two phrases: in the prose above, being not false was the second, and here it is the fourth; the phrasing is slightly reversed, intending to reveal the idea that the six meanings originally had no sequence. In the prose above there was praising the rarity of the Dharma, which the verse now omits and does not verse; in the prose above there was no adducing the five turbidities to explain the meaning of the three first and the One later, which this verse now has. Since the phrasing appears and disappears alternately, we know by proof that within one approach of a Buddha, all six meanings should be complete. Within all Buddhas opening the three above there were originally three sections: first, directly opening the three in terms of all Buddhas; second, adducing that Śākya has not yet explained all Buddhas opening the three; third, turning back to attribute it to all Buddhas. Now it only reveals the first, all Buddhas opening the three, omitting to verse the latter two sections. In the prose above, it only opened the three vehicles as skilful means; now this verse extensively clarifies the five vehicles as skilful means. Now within the twelve lines and one phrase of verse, it should be divided into two: first, there are eight lines and three phrases of verse, first setting forth the teaching of the four vehicles as skilful means; second, from 'There are sons of the Buddha whose minds are pure' below, there are three and a half lines of verse, separately setting forth the Great Vehicle teaching for bodhisattvas as skilful means. Following the beginnings and ends of the phrasing, it is therefore proper to divide it into two. Furthermore, within the eight lines and three phrases of verse setting forth the skilful means of the four vehicles, there are again two: first, there are five lines and three phrases of verse first setting forth the teaching of the four vehicles; second, from 'I explain these as skilful means', there are three lines of verse directly opening them as skilful means, clarifying why the former teaching of the four vehicles was entirely skilful means. Moreover, within each of these two sections there are two: first, there are four lines and one phrase setting forth the two-vehicle teaching of humans and devas; next, there is one and a half lines setting forth the two-vehicle teaching of śrāvakas and pratyekabuddhas. Within the first four lines and one phrase there are four meanings: first, from 'The dharmas attained by all Buddhas' down for three phrases, clarifying that from within the Great Vehicle the two vehicles of humans and devas are separately extracted; second, from 'What is thought in the minds of sentient beings' down for one line, clarifying that the roots and natures of sentient beings are not identical; third, from 'The Buddha, fully knowing this' down for one line, clarifying that preaching the Dharma according to what is suitable is not singular; fourth, from 'Or preaching sūtras' down for one and a half lines, extensively setting forth the non-singular teachings, which are the nine divisions of scripture. From 'Of dull faculties, delighting in lesser dharmas', there is one and a half lines, which is the second, setting forth the two-vehicle teaching of śrāvakas and pratyekabuddhas; people of the two vehicles are not necessarily dull, but because of disparaging their narrowness and shortness they are called dull.