法華經義記 7.96

7.96

「若口宣說」以下竟十一行半偈，是第二段正解釋此行體。今就此第二中自有二，第一是長行，第二是偈頌。今且就長行之中自有二，將欲明此行體是故第一先明離惡；第二「諸有聽者」以下正明此行體相。但下第三行亦明離惡，今此中復明離惡，與下何殊耶？解釋者言：「凡有三意。初意言，此中所以明離惡者，夫說法必清淨化物沒命度人，是故將明清淨說法，先明離諸過惡也。第二意，此中先明離惡後正明說法，下第三行發初正明離惡也。第三意，言下偈頌之中則先頌說法後頌離惡，是故驗知正以說法為體也。」今且明離惡之中有三段，「若口宣說」下兩句明說法時節，第二「不樂說人」以下正明離惡，第三「善修如是安樂心故」一句結句也。就第二離惡中凡離六種：一者言「不樂說人」此明不說出經人過也。二者言「及經典過」者，此明不諦經文辭句也。三者離，言彼通經是此通經之非，從「亦不輕慢」下是也。四者從「不說他人好惡長短」，可言不說他人之短。何故言不說他人之長耶？解釋者本言：此中道長者本欲為顯其短也。五者從「於聲聞人」下，則明不說小乘之過，此中但明不稱小乘之名也。「若有樂小乘」者，亦可慢稱有名也。六者言「亦不生怨嫌之心」也。

From "If with the mouth he proclaims..." through the end of the eleven and a half lines of verse is the second section, directly explaining the substance of this practice. Now, within this second section there are themselves two: first is the prose, and second is the verse. Now, regarding the prose, within it there are themselves two: intending to explain the substance of this practice, it therefore first explains departure from evil; second, from "All listeners..." downward, it directly explains the substance and marks of this practice. However, the third practice below also explains departure from evil; now here it again explains departure from evil—how does it differ from below? The commentators say: "There are three points of intention in all. The first intention says: The reason why departure from evil is explained here is that expounding the Dharma must be pure, transforming beings, and risking one's life to deliver people; therefore, when about to explain purely expounding the Dharma, it first explains departing from various faults and evils. The second intention: here, it first explains departing from evil and afterwards directly explains expounding the Dharma; the third practice below, right from the outset, directly explains departing from evil. The third intention: in the verses below, it first versifies expounding the Dharma and afterwards versifies departing from evil; therefore, by this verification one knows that it specifically takes expounding the Dharma as its substance." Now, in explaining departure from evil there are three sections: the two phrases from "If with the mouth he proclaims..." downward explain the time and occasion of expounding the Dharma; second, from "does not delight in speaking of people's..." downward, it directly explains departure from evil; third, the single phrase "because of skillfully cultivating such a mind of ease and comfort" is the concluding phrase. Within the second [section on] departing from evil, one departs from six kinds in all: First, stating "does not delight in speaking of people's..."—this explains not speaking of the faults of the person who put forth the sūtra. Second, stating "and the faults of the scripture"—this explains not criticizing the words and phrases of the sūtra text. Third, departure: asserting that that [person's] propagation of the sūtra is right and this [person's] propagation of the sūtra is wrong—this is from "nor does he disparage..." downward. Fourth, from "does not speak of others' good and bad, strengths and shortcomings"—one might say one should not speak of others' shortcomings, but why say one should not speak of others' strengths? The commentators originally said: mentioning strengths here was originally meant to expose their shortcomings. Fifth, from "Toward śrāvakas..." downward, this explains not speaking of the faults of the Small Vehicle; here it only explains not speaking the names of the Small Vehicle. As for "If there are those who delight in the Small Vehicle...", one might also disparagingly call them by name. Sixth, it says, "nor does he give rise to a mind of resentment and hatred."