法華經義記 5.30

5.30

「告舍利弗汝諸人等」此下有十五行半偈，併頌合第十不虛妄譬。上合譬中本有四段，第一先牒上三種外譬來，第二正合，第三釋合，第四結合也。今唯頌第二正合，餘者悉不頌也。上第二正合不虛妄中自有二，初言「如來亦復如是無有虛妄」，此則總明不虛，今者亦不頌合也。今唯頌合三種別明不虛：以重奪輕不虛，稱本心不虛，與過望不虛。今就此十五行半偈中大分為三段，初有一行偈是第一，先明父子相關以開不虛之端，內合明如來昔日已曾二萬億佛所化此眾生，于時眾生生大乘解，即是子義；然解不孤生，生由於佛，如來有生物解之能，即是父義也。第二有十三行半，正頌合上三種不虛也。第三餘一行，即舉法王結明不虛之意也。又此三段前一後一並皆不開，中間一段自有三段別也。初有兩行半，先略頌合三種不虛，第二有二行，將欲廣頌合先引證勸信也。第三有九行，正廣頌上第一略頌合不虛也。今言兩行半略頌合者，初一行頌第一，次一行頌第二，次半行頌第三也。今者第一「汝等累劫」一行，即頌合以重奪輕不虛，上合譬言「初說三乘」只一句也。「我雖先說」此一行，即頌合稱本心不虛，上合譬言「引導眾生」亦只一句也。「但盡生死」者，但生死有二種，然分段中苦惱深重，是故三乘方便引汝令離炎灼之苦，唯盡分段生死，未盡變易生死，故言但也。復應進斷變易成無上道，豈應止此灰身滅智，故言「而實不滅」也。「今所應作唯佛智慧」此半行，即頌合與過望不虛。上合譬言「然後但以大乘而脫度之」也。「若有菩薩」此下兩行，是第二引勝人證如來不虛勸信。此兩行即成二意，初偈正引證，後即出證人之語也。「若人小智」此下有九行偈是第三，即廣上第一略頌合三種不虛也。今此九行自分為三段，初有六行即廣上，「汝等累劫」下一行略明以重奪輕不虛，就此六行中初二行明苦諦，二行明集諦，一行明滅諦，一行明道諦也。第二從「是人於何而得解脫」下有一行半即廣上「我雖先說」一偈，稱本心不虛也。第三從「佛說是人未實滅度」下有一行半，即廣上「今所應作唯佛智慧」半行，明與過所望不虛也。「我意不欲令至滅度」者，此則取上語，其義可求。斯人若未得無上道之時，我意終不祇令至昔日滅度也。「我為法王於法自在」向言十五行半大分為三段，此下一行是第三舉法王結明不虛，然不自在人出言多虛，佛是法中之王實不虛也。

"I tell you, Śāriputra, all of you": from here on there are fifteen and a half lines of verse, which together versify the application of the tenth parable, that [the father] was not deceptive. In the application of the parable above, there were originally four sections: first, citing the three external parables above; second, the direct application; third, explaining the application; and fourth, concluding the application. Now, it only versifies the second, the direct application; all the rest are not versified. Within the second [section] above, the direct application of non-deceptiveness, there were two parts: first, stating "The Tathāgata is also like this, free from falsehood," which was a general clarification of non-deception, and now this is also not versified in application. Now it only versifies the application of the three specific clarifications of non-deception: non-deceptive by replacing the light with the weighty; non-deceptive by according with the original intention; and non-deceptive by giving beyond expectations. Now, within these fifteen and a half lines of verse, they are broadly divided into three sections: first, there is one line of verse which is the first [section], first clarifying the mutual relationship between father and sons so as to open the beginning of non-deception; the internal application clarifies that in the past, at the places of two myriad koṭis of Buddhas, the Tathāgata had already transformed these sentient beings, and at that time the sentient beings generated the Mahāyāna understanding, which is the meaning of "sons"; yet understanding does not arise in isolation, its arising is due to the Buddha, and the Tathāgata possesses the capacity to generate understanding in beings, which is the meaning of "father." Second, there are thirteen and a half lines, directly versifying the application of the aforementioned three kinds of non-deception. Third, the remaining one line adduces the King of the Dharma to conclude and clarify the intent of non-deception. Furthermore, of these three sections, the preceding one and the succeeding one are not further subdivided, while the middle section itself has three distinct parts. First, there are two and a half lines, which first briefly versify the application of the three kinds of non-deception; second, there are two lines, which, prior to the extensive verse application, first cite witnesses to encourage faith; third, there are nine lines, which directly and extensively versify the first brief verse application of non-deception above. As for the two and a half lines of brief verse application: the first line versifies the first; the next line versifies the second; and the next half-line versifies the third. Now, the first line, "You, for successive kalpas," versifies the application of non-deceptive by replacing the light with the weighty, which in the application of the parable above was just the single phrase, "At first, I taught the three vehicles." This one line, "Although I previously taught," versifies the application of non-deceptive by according with the original intention, which in the application of the parable above was also just the single phrase, "to guide sentient beings." "Only exhausting birth and death": there are two kinds of birth and death; fragmentary [birth and death] involves deep and severe suffering and distress, and therefore the three vehicles were an expedient means to guide you to leave the suffering of blazing fire, only exhausting fragmentary birth and death without yet exhausting transformational birth and death; hence it says "only." One must further advance to sever transformational [birth and death] and accomplish the unexcelled Way; how could one stop at this reduction of the body to ashes and annihilation of consciousness? Hence it says "yet in truth they are not extinguished." This half-line, "What is now to be done is only the wisdom of the Buddha," versifies the application of non-deceptive by giving beyond expectations, which in the application of the parable above stated: "and only then delivers them by means of the Great Vehicle." The two lines below, "If there are bodhisattvas," are the second part, citing superior persons to attest to the Tathāgata's non-deceptiveness and encourage faith. These two lines constitute two points: the first verse directly cites the witnesses, and the next sets forth the words of the witnesses. The nine lines of verse below, "If a person has small wisdom," are the third part, which expands upon the first brief verse application of the three kinds of non-deception above. These nine lines are themselves divided into three sections: first, there are six lines which expand upon the one line above beginning with "You, for successive kalpas," which briefly clarified non-deceptive by replacing the light with the weighty; within these six lines, the first two lines clarify the truth of suffering, two lines clarify the truth of the accumulation [of suffering], one line clarifies the truth of cessation, and one line clarifies the truth of the path. Second, the one and a half lines from "From what is this person liberated?" onward expand upon the one verse above, "Although I previously taught," [clarifying] non-deceptive by according with the original intention. Third, the one and a half lines from "The Buddha says this person has not truly attained extinction" onward expand upon the half-line above, "What is now to be done is only the wisdom of the Buddha," clarifying non-deceptive by giving beyond expectations. "My intention is not to cause them to reach extinction": this draws upon the above words, and its meaning can be sought. If this person has not yet attained the unexcelled Way, my intention ultimately was never merely to have them reach the extinction of former days. "I am the King of the Dharma, sovereign in phenomena": earlier it was said that the fifteen and a half lines are broadly divided into three sections; this one line below is the third, adducing the King of the Dharma to conclude and clarify non-deception; for words spoken by one who lacks sovereignty are largely false, but the Buddha is the King among phenomena and is truly not deceptive.