法華經義記 6.24

6.24

「重宣其意而說偈言」第二正領解之辭中本有二段，第一從「而白佛言」下訖七十三行半偈，是正領解開三顯一同歸之義，此解不空來，來必有所由。是故第二從「世尊大恩」以下十三行偈歎佛恩深難報，以結領解行。前又解言：兩段之中各開為二，正領中有二者，第一是長行，自此下有七十三行半偈，是第二偈頌。但長行正領解中本有三，一者略領解；第二將欲廣領解，先諮審如來；第三正廣領。今者唯頌第一略領解，復頌第三廣領解，不頌第二諮審如來。今就此七十三行半偈，自分為二，初有兩行偈，頌上第一略領解；第二餘有七十一行半偈，頌上第三廣領解也。又上略領解中本有二，一者法說，二者譬說。今兩行亦分為二，初一行半頌法說，餘半行頌譬說。但上法說中本有二段，一者明昔日不求，二者明今日自得。此一行半偈不頌不求，唯頌自得。上自得言「聞未曾有法深自慶幸獲大善利」也。「無量珍寶不求自得」此半偈，頌上第二譬說。頌上譬說中本有二段，一者言「無上寶聚不求」為昔日不求作譬，二者言「自得」為今日自得作譬。今此半行具頌此兩階，初言「無量珍寶不求」此頌上不求譬，「自得」兩字即頌上「今日自得」作譬，但言語還與上相似，故知頌也。

"Re-stating this meaning, he spoke verses, saying:" Within the second [major section], the words directly expressing receptive understanding, there were originally two sections. The first, from "and addressed the Buddha, saying" down to seventy-three and a half verses, directly expresses receptive understanding of the meaning of opening the three and revealing the one as returning together. This understanding does not arise from nothing; its arising must have a cause. Therefore, the second, from "The World-Honoured One's great kindness" down through thirteen verses, praises the Buddha's kindness as profound and difficult to repay, concluding the practice of receptive understanding. It was also explained earlier: within the two sections, each is divided into two. That there are two within the direct receptive understanding is because the first is prose, and from here down there are seventy-three and a half verses, which form the second part, the verses. However, within the direct receptive understanding in prose, there were originally three parts: first, a concise receptive understanding; second, about to provide an extensive receptive understanding, he first inquires of the Tathāgata; third, the direct extensive receptive understanding. Now, [the text] only versifies the first, the concise receptive understanding, and versifies the third, the extensive receptive understanding, not versifying the second, inquiring of the Tathāgata. Now, regarding these seventy-three and a half verses, they are divided into two: first, there are two verses versifying the first concise receptive understanding above; second, the remaining seventy-one and a half verses versify the third extensive receptive understanding above. Furthermore, within the concise receptive understanding above, there were originally two parts: first, the exposition by dharma; second, the exposition by parable. The present two verses are also divided into two: the first verse and a half versifies the exposition by dharma, and the remaining half-verse versifies the exposition by parable. However, within the exposition by dharma above, there were originally two sections: first, clarifying that in the past one did not seek; second, clarifying that today it was obtained spontaneously. This verse and a half does not versify not seeking, but only versifies spontaneous attainment. Above, spontaneous attainment stated: "Hearing this unprecedented dharma, we deeply rejoice, having obtained great good benefits." "Immeasurable rare jewels, unsought, are spontaneously obtained"—this half-verse versifies the second part above, the exposition by parable. Within the versification of the exposition by parable above, there were originally two sections: first, stating that "the supreme gathering of jewels was unsought" serves as a parable for having not sought in the past; second, stating "spontaneously obtained" serves as a parable for having obtained spontaneously today. Now, this half-verse fully versifies these two stages: the initial words "Immeasurable rare jewels, unsought" versify the parable of not seeking above; the two words "spontaneously obtained" directly versify "obtained spontaneously today" above as a parable. Because the words are still similar to the above, we know it is a versification.