法華經義記 8.27

8.27

「然善男子」此下是第二明應家之本，已自成佛以來久遠之相。就此第二自有二：第一先法說明壽命長遠；第二「譬如五百千萬億那由他」以下，明為壽命長遠作譬。就此譬中有三：一者先開長遠之譬問彌勒，第二彌勒即答佛是長遠，第三佛結合長遠之譬也。「自從是來我常在此」此下是第三，正明過去世中神通益物。就此第三段自有三重：第一明過去益物之處；第二「於是中間」以下，明過去益物之名不同；第三「若有眾生來至我所」以下，正明益物。又就此三重各有三階。第一明益之處，中有二者：第一言「自從是來我常在此娑婆世界」此別的出益物之處；第二言「亦於餘處百千萬億」下訖「導利眾生」，此下總出餘處益物。第二過去益物之名不同，中有二階：一者言「於是中間我說然燈佛等，又復言其入於涅槃」，正出過去益物之名不同，則言然燈定光只是釋迦；第二言「如是皆以方便分別」，此則釋所以名字不同，意正以方便利益眾生，是故有名字不同耳。從「諸善男子若有眾生來至我所」以下，第三正明益物，就中有二者，四意合為兩雙即作二：初明感應相關，後正明形教益物也。今初雙中「若有眾生來至我所」，此明即是感應之機，「我以佛眼觀其信等諸根利鈍」者，此明即是照機之智也。第二雙者：初「隨所應度處處自說名字不同」下先明形益物，此明現生益物；「亦復現言當入涅槃」，此明現滅利益也。從「又以種種方便說」下明教益物，初正明說法不同，次「能令眾生發歡喜心」者，明得益也。

From "Yet, good sons" onward is the second, explaining the origin of the responsive [manifestation], the long and enduring marks since he had personally attained buddhahood long ago. Within this second there are naturally two: first, he first explains the long duration of the life span by exposition by dharma; second, from "Just as if five hundred, a thousand, ten thousand, a hundred thousand nayutas" onward, he makes a parable for the long duration of the life span. Within this parable there are three: first, he first introduces the parable of long duration and asks Maitreya; second, Maitreya then answers the Buddha that it is long and enduring; third, the Buddha connects and applies the parable of long duration. From "Ever since then, I have constantly been here" onward is the third, properly explaining the benefiting of beings through supernatural power in past ages. Within this third section there are naturally three layers: first, explaining the places where he benefited beings in the past; second, from "In the interim" onward, explaining that the names by which he benefited beings in the past were different; third, from "If there are sentient beings who come to my place" onward, properly explaining the benefiting of beings. Moreover, within these three layers each has three stages. In the first, explaining the places of benefiting, there are two: first, saying, "Ever since then, I have constantly been in this Sahā world," specifically introduces the place of benefiting beings; second, saying, "and also in other places, a hundred thousand, a million, a billion..." down to "guiding and benefiting sentient beings" onward, comprehensively introduces the benefiting of beings in other places. In the second, that the names by which he benefited beings in the past were different, there are two stages: first, saying, "In the interim, I spoke of Dīpaṃkara Buddha and others, and again said that they entered nirvāṇa," properly introduces that the names by which he benefited beings in the past were different, which means saying that Dīpaṃkara and Dīpaṃkara are simply Śākya; second, saying, "All these were distinguished through skilful means," this explains why the names were different, the intention being properly to benefit sentient beings through skilful means, and for this reason only were there different names. From "Good sons, if there are sentient beings who come to my place" onward is the third, properly explaining the benefiting of beings, within which there are two: combining the four points into two pairs forms two: first, explaining the mutual connection between stimulus and response; later, properly explaining the benefiting of beings through bodily form and verbal teaching. Now in the first pair, "If there are sentient beings who come to my place" clarifies the capacity of stimulus and response; "With my Buddha-eye I observe whether their faculties of faith and so forth are sharp or dull" clarifies the wisdom that illuminates their capacities. In the second pair: first, from "In accordance with how they should be saved, in various places I spoke of my different names" onward, he first explains benefiting beings through bodily form, which clarifies benefiting beings by manifesting birth; "and also manifested saying that I would enter nirvāṇa" clarifies the benefit of manifesting extinction. From "Moreover, with various skilful means I spoke" onward, he explains benefiting beings through verbal teaching: first, properly explaining the difference in preaching the Dharma; next, "able to cause sentient beings to produce joyful minds" explains obtaining the benefit.