法華經義記 8.110

8.110

「白佛言」此下是品之第二段，正明勸發之義。就中賓主相簡有四階：第一普賢先問如來勸發之行；第二「佛告普賢」下，明如來即答勸發之行；第三「爾時普賢白佛」下，正明普賢菩薩獎勸也；第四「爾時釋迦讚言」下，明如來述成獎勸。又此四段之中各有三別。初有三者：第一先道為此經故來也；第二「唯願」下，明請答也；第三從「若善男子」下，正問也。「佛告」此下是第二佛答，明勸發之行也。此中亦有三者：第一總唱有四法之數也；第二「一者」下，別出四法之名也；第三「善男子」下，結答也。「爾時普賢」此下是第三段，普賢正勸人行此四行，就中亦有三者：第一總勸也，第二別勸，第三結勸也。「是人若行若立」下是第二別勸，就中自有四種勸：第一先明靈瑞勸，正言「若能受持者，我當乘白象護之」也；第二從「亦復與其」下，明神呪護；第三「若有受持」下，明佛神力護，若能受持此經者諸佛神力護之；第四「若但書寫」下舉果報勸，若能通此經者，得好果報也。「世尊我今以神通力」此下第三結勸，明普賢自誓發弘經之志引物之情，即結也。「爾時釋迦」此下是第四，如來述其獎勸，就中亦有三者：第一先述其靈瑞及神呪兩護勸也；第二「當以神力」下，即述成上佛護勸；第三從「普賢若如來」下，即述成舉上果報勸，番取即得也。

From "He addressed the Buddha, saying" onward is the second section of the chapter, properly clarifying the meaning of encouragement to initiate. Within it, distinguishing host and guest, there are four steps: first, Samantabhadra first inquires of the Tathāgata about the practice of encouragement to initiate; second, from "The Buddha told Samantabhadra" onward, clarifying that the Tathāgata then answers concerning the practice of encouragement to initiate; third, from "At that time Samantabhadra addressed the Buddha" onward, properly clarifying Bodhisattva Samantabhadra exhorting and encouraging; fourth, from "At that time Śākya praised him, saying" onward, clarifying that the Tathāgata affirms and validates his exhortation and encouragement. Furthermore, within these four sections there are three distinctions in each. In the first there are three: first, stating that he came for the sake of this sūtra; second, from "I only pray" onward, clarifying the request for an answer; third, from "If a good man" onward, the proper inquiry. From "The Buddha told" onward is the second, the Buddha's answer, clarifying the practice of encouragement to initiate. Within this there are also three: first, generally proclaiming the number of four dharmas; second, from "First" onward, individually presenting the names of the four dharmas; third, from "Good man" onward, concluding the answer. From "At that time Samantabhadra" onward is the third section, Samantabhadra properly encouraging people to practise these four practices; within this there are also three: first, general encouragement; second, individual encouragement; third, concluding encouragement. From "Whether this person walks or stands" onward is the second, individual encouragement; within this there are naturally four kinds of encouragement: first, clarifying encouragement through auspicious portents, properly stating, "If they are able to receptively uphold it, I shall ride a white elephant to protect them"; second, from "He will also give him" onward, clarifying protection through dhāraṇīs; third, from "If there is anyone who receptively upholds" onward, clarifying protection through the Buddha's supernatural powers—if someone is able to receptively uphold this sūtra, all Buddhas will protect them with supernatural power; fourth, from "If they merely copy it" onward, adducing the karmic retribution as encouragement—if they can master this sūtra, they will attain excellent retribution. From "World-Honoured One, I now through supernormal powers" onward is the third, concluding encouragement, clarifying Samantabhadra making his own vow to initiate the resolve to propagate the sūtra and guide sentient beings, which is the conclusion. From "At that time Śākya" onward is the fourth, the Tathāgata affirming his exhortation and encouragement; within this there are also three: first, affirming his two kinds of protective encouragement via auspicious portents and dhāraṇīs; second, from "Should by supernatural power" onward, affirming and validating the Buddha's protective encouragement above; third, from "Samantabhadra, if the Tathāgata" onward, affirming and validating the encouragement adducing karmic retribution above; matching them in turn, they correspond.