法華經義記 6.53

6.53

「而說偈言」，此品有兩段即長行與偈為二，自此下有五十四行半偈是第二重頌。但上長行中本有二，一者從品初訖「若有所說皆不虛也」，先明述成，四大聲聞歎佛恩深難報，今者不頌，所以不頌者，述歎佛恩深難報，此意大悲是正述領解傍及此義，是故略不頌也，唯頌上第二述成正領解而已。但上第二正述成領解之中本有三段，第一從「於一切法以智方便」竟「示諸眾生一切智慧」，將欲述成領解，先出其所領之法。第二從「譬如三千大千」以下竟「是故不即為說」以來，名為明昔日不解，形今日得解。第三「汝等迦葉甚為希有」以下，正是述成今日領解。就此五十四行半亦為三段，初有四行偈，頌上第一出所領之法；第二從「迦葉當知譬如大雲」以下有四十七行偈，頌上第二昔不解；第三「迦葉當知以諸因緣」以下有三行半，頌第三正述成領解也。上第一出所領之法本有二，第一有兩句開兩章門，第二解釋章門。今此四行偈亦為二，初兩行頌開章門，第二有兩行頌第二釋章門。就前兩偈中，初偈頌權智章門，後偈頌實智章門也。今言「頗有法王」此一偈，頌上「於一切法以智方便而演說之」，即是開方便門。今言「破有法王」者，破二十五有之法王。「隨眾生欲」者，隨三乘根性之欲也。「如來尊重」此一偈，頌上實智章門，上言「其所說法皆悉到於一切智地」；今言「如來尊重智慧深遠」久默同歸之要，不務速說也。「有智若聞」此下兩偈，頌上第二釋兩章門。初偈頌釋權智，後偈頌釋實智章門。上釋權智中本有兩句，初言「如來觀智一切諸法之所歸趣」，此是識法，知三乘諸法歸趣一乘，今者不頌。又言「亦知一切眾生深心所行通達無礙」，此是妙識三乘人根性，今者一行唯頌此也。「是故迦葉隨力為說」此偈，頌上釋實智。上釋實智中本有兩句，初「又於諸法究盡明了」，此是識法藥義，今者不頌。後言「示諸眾生一切智慧」，今者一偈唯頌此句也。

"Then, wishing to repeat this meaning, he spoke verses:" This chapter has two sections, namely the prose and the verses as two. From here down, there are fifty-four and a half verses, which form the second [section], the reiterative verses. However, in the prose above there were originally two [parts]: first, from the beginning of the chapter up to "whatever he preaches is not in vain", it first explains the affirmation, where the four great śrāvakas praised the Buddha's kindness as profound and difficult to repay. Now this is not restated in verse. The reason it is not restated in verse is that affirming and praising the Buddha's kindness as profound and difficult to repay is an intent of great compassion; it is an affirmation of their apprehension and comprehension that touches upon this meaning only collaterally, and for this reason it is omitted and not restated in verse, restating only the second part above, which affirms the proper apprehension and comprehension. However, within the second part above that affirms the proper apprehension and comprehension, there were originally three sections: first, from "with regard to all dharmas, using wisdom and skilful means" through "reveals all wisdom to sentient beings", about to affirm their apprehension and comprehension, it first sets forth the dharma that was apprehended. Second, from "Suppose in a three-thousand-great-thousand [world]" on down through "therefore he does not preach it immediately", it is called explaining past non-understanding to contrast with today's attaining understanding. Third, from "You, Kāśyapa, are most rare" on down, it directly affirms today's apprehension and comprehension. In these fifty-four and a half verses, there are also three sections: first, there are four verses that restate the first [section] above, setting forth the dharma that was apprehended; second, from "Kāśyapa, you should know that, just like a great cloud" on down, there are forty-seven verses that restate the second [section] above, on past non-understanding; third, from "Kāśyapa, you should know that through various causes and conditions" on down, there are three and a half verses that restate the third [section], directly affirming apprehension and comprehension. The first [section] above, which set forth the dharma that was apprehended, originally had two parts: first, two clauses opening two section headings; second, explaining the section headings. Now these four verses also comprise two parts: the first two verses restate the opening of the section headings; the second two verses restate the second part, explaining the section headings. Regarding the first two verses: the first verse restates the section heading on expedient wisdom, and the subsequent verse restates the section heading on real wisdom. Now, the one verse, "The Dharma King who destroys existence", restates the passage above, "with regard to all dharmas, using wisdom and skilful means he expounds them", which is opening the door of skilful means. Now, "the Dharma King who destroys existence" means the Dharma King who destroys the twenty-five existences. "In accordance with the desires of sentient beings" means in accordance with the desires of the capacities of the three vehicles. The single verse, "The Tathāgata is venerable and honoured", restates the above section heading on real wisdom. Above it was stated: "The dharmas he preaches all reach the stage of omniscience." Now it states: "The Tathāgata is venerable and honoured, his wisdom deep and far-reaching"; he remains silent for long concerning the essential point of shared convergence, not rushing to preach it quickly. The two verses from "Those with wisdom, if they hear it" on down restate the second part above, explaining the two section headings. The first verse restates the explanation of expedient wisdom, and the subsequent verse restates the section heading explaining real wisdom. Above, in the explanation of expedient wisdom, there were originally two clauses: first, it said, "The Tathāgata's contemplative wisdom [knows] that to which all dharmas converge." This is knowing the dharma—knowing that all dharmas of the three vehicles converge in the One Vehicle; now this is not restated in verse. It also said, "He also knows the courses of the deep minds of all sentient beings, penetrating them without hindrance." This is wonderfully knowing the capacities and natures of the people of the three vehicles; now one verse exclusively restates this. The verse, "Therefore, Kāśyapa, according to their capacity he preaches for them", restates the above explanation of real wisdom. Above, in the explanation of real wisdom, there were originally two clauses: first, "Moreover, concerning all dharmas, he understands them to the utmost clearly"; this is the meaning of knowing the medicine of dharma, which is now not restated in verse. Next it said, "revealing all wisdom to sentient beings"; now one verse exclusively restates this clause.