法華經義記 3.6

3.6

第二「如是大果報」，此下十三行半偈頌上第二寄絕言歎二智。但上絕言歎中有三：一者先出所以絕言之法、二者正明絕言歎、三者釋絕言之意。今此十三行半亦有三意，從下倒頌：初「如是大果報」下一偈先倒頌上長行中第三釋絕言之意；第二有十二行即頌上第二正絕言歎；第三有一行半倒頌上第一出所以絕言之法也。但上第三釋絕言中有二：一者先歎二智之人高不可說；二者出權實二智境深故不可說。今者亦倒頌，「如是大果報」半行偈先頌境深也。「我及十方佛乃能知是事」半行追頌人高也。但上境深中本有三：一者雙開兩章門、二者雙釋、三者雙結也。今者不頌第一第三，唯頌中間第二雙釋兩章門。上雙釋中初有五句釋權智境章門，後四句釋實智境章門，今者亦倒頌。「如是大果報」一句先頌釋實智境，只得頌果與報，略不頌因與緣，今者舉果驗知有因緣所以言大，此亦釋物疑情，三乘因亦是因、三乘果亦是果，為此義故因大字標異，明此是大乘因果非是小乘因果也。「種種性相義」此一句追頌權智境，權智境中本有五句，今唯頌性相，餘三句略而不頌，此句亦倒頌。上言如是相、如是性，今者先頌性、後頌相也。所以言種種者，復釋物疑情，大乘亦是性、亦是相，為此義故用種種之名標言，此非大乘性相，三乘性相不一故言種種也。「我及十方佛乃能知是事」，此半行追頌釋絕言中第一明人高，上言「唯佛與佛乃能究盡」也。

Second, from "such great fruit and recompense" onward, the thirteen and a half verses versify the second [section] above, praising the two knowledges by relying on the transcendence of speech. However, within the transcendence of speech above there were three parts: first, identifying the dharma on account of which speech is transcended; second, directly clarifying the praise transcending speech; and third, explaining the intent of transcending speech. Now these thirteen and a half verses also contain three points, which versify [the prose] in reverse order from the end: first, the one verse beginning with "such great fruit and recompense" first versifies in reverse order the third [section] in the prose above, which explains the intent of transcending speech; second, the twelve verses versify the second [section] above, which directly praises by transcending speech; third, the one and a half verses versify in reverse order the first [section] above, which identifies the dharma on account of which speech is transcended. However, within the third [section] above, explaining [the intent of] transcending speech, there were two parts: first, praising the persons possessing the two knowledges as being lofty and unspeakable; second, identifying the objects of the expedient and real knowledges as profound and therefore unspeakable. Now they are also versified in reverse order: the half-verse "such great fruit and recompense" first versifies the profundity of the objects; the half-verse "I and the Buddhas of the ten directions alone can know these matters" subsequently versifies the loftiness of the persons. However, within the profundity of the objects above there were originally three parts: first, opening both headings together; second, explaining both together; and third, concluding both together. Now it does not versify the first and third, but only versifies the middle second [part], which explains both headings together. In the explanation of both together above, there were first five clauses explaining the heading of the objects of expedient knowledge, followed by four clauses explaining the heading of the objects of real knowledge; now it also versifies them in reverse order. The single clause "such great fruit and recompense" first versifies the explanation of the objects of real knowledge, versifying only fruit and recompense and omitting cause and condition; here, by adducing the fruit, one verifies and knows that there are causes and conditions, which is why it is called "great." This also resolves sentient beings' doubts: the causes of the three vehicles are also causes, and the fruits of the three vehicles are also fruits; for this reason, the word "great" is used to mark the difference, clarifying that these are the cause and effect of the Great Vehicle, not the cause and effect of the Small Vehicle. The single clause "and the meanings of their various natures and characteristics" subsequently versifies the objects of expedient knowledge. Among the objects of expedient knowledge there were originally five clauses; now it versifies only "nature" and "characteristic," while the remaining three clauses are omitted and not versified; this clause is also versified in reverse order: above it said "such characteristics, such natures," whereas now it versifies "nature" first and "characteristic" second. The reason it says "various" is also to resolve sentient beings' doubts: the Great Vehicle also has natures and characteristics; for this reason, the designation "various" is used to signify that these are not the natures and characteristics of the Great Vehicle, but because the natures and characteristics of the three vehicles are not identical, it says "various." "I and the Buddhas of the ten directions alone can know these matters": this half-verse subsequently versifies the first part within the explanation of transcending speech, which clarifies the loftiness of the persons, [corresponding to] where it was said above, "Only a Buddha and a Buddha can exhaustively fathom it."