法華經義記 6.37

6.37

就此三段之中各有二階。第一正述歎佛恩深難報有二者，第一從「爾時世尊告摩訶迦葉」以下竟「真實功德」，此述讚四大聲聞，理上之言巧善哉之，言「甚善甚善」。「及諸大弟子」者，即是須菩提、大目犍連、迦栴延等。第二「誠如所言」，此則述已言下之理實，前明理上之言巧，後明言下理實，此一雙合是第一正述四大聲聞以十三行偈歎佛恩深難報也。第二明說所未盡中有二者，第一言「如來復有無量無邊阿僧祇功德」，此正出說所未盡之法，只言自汝十三行偈歎佛恩深難報之外，更有無量功德不可說不可數；第二言「汝等若於無量億劫說不能盡」此明說不盡，此一雙合是第二明已說所未盡，亦是釋物疑情，疑如前釋也。第三明不虛中有二者，第一從「迦葉當知如來是諸法王」，此先舉法王以為不虛之端；第二言「若有所說皆不虛也」，此正明不虛。此一雙合，是第三明不虛亦釋疑情，疑如前述。

Within each of these three sections, there are two steps. First, in directly confirming the praise of the Buddha's kindness being profound and difficult to repay, there are two: first, from "At that time the World-Honoured One addressed Mahākāśyapa..." down to "true virtues", this confirms and praises the four great śrāvakas, commending the skill of their words aligned with principle by saying, "Excellent, excellent!" "And the great disciples" refers to Subhūti, Mahāmaudgalyāyana, Kātyāyana, and others. Second, "It is truly as you have said"; this confirms the truth of the principle underlying their words. The former clarifies the skill of the words aligned with principle; the latter clarifies the truth of the principle underlying the words. This pair together constitutes the first [section], directly confirming the four great śrāvakas' praise, through thirteen verses, of the Buddha's kindness being profound and difficult to repay. Within the second [section], clarifying that the explanation has not exhausted [the matter], there are two: first, the statement "The Tathāgata furthermore has immeasurable, boundless, asaṃkhyeya merits", which directly sets forth the dharmas left unexhausted by the explanation, merely stating that beyond your thirteen verses praising the Buddha's kindness as profound and difficult to repay, there are furthermore immeasurable merits, ineffable and innumerable; second, the statement "If you were to speak for immeasurable kotis of kalpas, you could not exhaust them", which clarifies the inexhaustibility of the explanation. This pair together constitutes the second [section], clarifying that what was spoken has not exhausted [the matter], and also resolving sentient beings' doubtful thoughts, the doubt being as explained before. Within the third [section], clarifying that [his words] are not hollow, there are two: first, from "Kāśyapa, you should know that the Tathāgata is the King of all dharmas", which first cites the Dharma King as the premise for not being hollow; second, the statement "Whatever he speaks is never hollow", which directly clarifies that they are not hollow. This pair together constitutes the third [section], clarifying that they are not hollow and also resolving doubtful thoughts, the doubt being as stated before.