法華經義記 3.7

3.7

「是法不可示」此下有十一行追頌上第二正絕言。上言「止舍利弗不須復說」，今就此十一行中但半行正頌上絕言歎，第二餘十行半義出顯所以絕言之意，正明聲聞不知、菩薩不知故也。今此半行有二意：「是法不可示」者，正頌上「止舍利弗」也；「言辭相寂滅」者，頌上「不須復說」句也。「諸餘眾生類無有能得解」以下有十行半是第二義出，今就此十行半中自有三段：第一今此半行總明不知眾也；第二半行除有知之人；第三九行半別出不知眾也。第二除有知人者，正言除諸菩薩眾中有信力堅固者，自能得知，然非見知猶是信知，此則引聲聞等作大乘，令改狹劣心立菩薩大志也。「諸佛弟子眾」，此下有九行半是第三別出不知之人。凡有三種類人不知此二智：初有四行先明聲聞不知也；第二有兩偈明緣覺人不知，從「辟支佛利智」下是也。第三有三行半明菩薩不知，從「新發意菩薩」下是也。就第一明聲聞不知中復有三文：初一行半正明聲聞不知，次一行假設明不知，次一行半釋疑。疑言縱令皆如舍利弗是一種神解無益於事；今解言假令如餘弟子各有所解亦不能知也。就第三明菩薩不知中有二：初兩行半明凡夫菩薩不知；次一行明初地以上至六地菩薩不知，此是教中為論故也。「又告舍利弗無漏不思議」，此中有一行半即追頌絕言中第一出所以絕言之法。上言如來能種種分別，先出權智；今此中略不頌也。唯頌上出實智言「取要言之無量無邊未曾有法佛悉成就」句也。但此一行半中初一行正頌下半行引諸佛證成也。此是於善捨寺解。

From "This dharma cannot be demonstrated" onward, there are eleven verses subsequently versifying the second [section] above, which directly transcends speech. Above, it said: "Stop, Śāriputra! It is not necessary to speak further." Now, within these eleven verses, only a half-verse directly versifies the praise transcending speech above; the remaining ten and a half verses, in terms of meaning, emerge to reveal the reason why speech is transcended, directly clarifying that it is because the śrāvakas do not know it and the bodhisattvas do not know it. Now this half-verse has two points: "This dharma cannot be demonstrated" directly versifies the "Stop, Śāriputra!" above; "The characteristics of words and speech are extinguished and quiescent" versifies the clause "It is not necessary to speak further" above. From "Of all the other kinds of living beings, / there is none that can understand" onward, the ten and a half verses are the second [part], which emerges in terms of meaning. Now within these ten and a half verses, there are of themselves three sections: first, this present half-verse generally clarifies the assembly that does not know; second, a half-verse sets aside those who do know; third, nine and a half verses individually identify the assemblies that do not know. As for the second, setting aside those who do know, it directly states that except for those among the bodhisattva assembly who possess resolute faith-power, they of themselves can come to know it; yet this is not knowing by direct seeing, but is still knowing by faith; this thereby leads the śrāvakas and others toward the Great Vehicle, causing them to change their narrow and inferior minds and establish the great resolve of a bodhisattva. "The assemblies of the disciples of the Buddhas": from here onward, there are nine and a half verses, which are the third [section], individually identifying those who do not know. There are in all three kinds of people who do not know these two knowledges: first, four verses clarify that the śrāvakas do not know; second, two verses clarify that pratyekabuddhas do not know, from "Pratyekabuddhas of sharp faculties" downward; third, three and a half verses clarify that bodhisattvas do not know, from "Newly resolved bodhisattvas" downward. Within the first, clarifying that śrāvakas do not know, there are again three passages: the first one and a half verses directly clarify that śrāvakas do not know; the next verse clarifies by hypothesis that they do not know; the next one and a half verses resolve doubt. The doubt states: "Even granted that all were like Śāriputra, that is only one kind of spiritual understanding and of no benefit to the matter." Now the explanation states: even granted that they were like the other disciples, each possessing their own understanding, they would still not be able to know. Within the third, clarifying that bodhisattvas do not know, there are two parts: the first two and a half verses clarify that ordinary-person bodhisattvas do not know; the next verse clarifies that bodhisattvas from the first stage up to the sixth stage do not know; this is discussed here in terms of the doctrinal teachings. "He further addressed Śāriputra: The untainted and inconceivable": within this, there are one and a half verses that subsequently versify the first [section] in the transcendence of speech, which identifies the dharma on account of which speech is transcended. Above it said that the Tathāgata can make various distinctions, first identifying the expedient knowledge; here this is omitted and not versified. It only versifies the clause identifying the real knowledge above: "To state the essential, the Buddhas have fully accomplished all immeasurable, boundless, and unprecedented dharmas." However, within these one and a half verses, the first verse directly versifies [that], and the lower half-verse adduces all Buddhas as confirmation. This was explained at Shanshe Temple.