法華經義記 8.42

8.42

「而說偈言」此下有二十五行半，第二偈頌，亦分為二：初有二十行半，頌上法說；次「如醫善方便」下有五行，頌上譬說也。但上法說之中文有二段義作四段，今二十行半亦分為四段：初有兩行，頌上過去世中益物；次有三行，頌上現在世中益物；次有十四行半，義頌上未來益物；次一行，頌上通三世益物不虛妄也。但上過去中本有三，今不頌第一惑者謂近也。今初一行即頌第二正明成佛來久相，次一行頌第三正明神通益物也。但上第二長遠相中有法說、譬說，今此一行唯頌法說。次一行頌上第三正明神通益物，上有三：一者明化物處，不頌也；二名字不同，亦不頌也；唯頌第三正明利益。上本有二：一者感應相關，今不頌；唯頌第二正明利益。正明利益中本亦有二：一者形益，今不頌也；唯頌教益。但上教益之中本自有二：一者正明教益，言「又以種種方便說微妙法」，今上半行頌此也；二明教稱眾生，言「能令眾生發歡喜心」，今下半行頌也。「為度眾生故」此下三行，頌上現在益物。上有三段，今不頌第一不生而現生四階，不頌第二正明神通益物之相四階，今唯頌第三不滅現滅段也。但上本有四階：第一明王宮生非實生，第二明滅非實滅，第三明而現唱滅，第四釋所以不滅而現滅意。今不頌第一第二，唯頌後二階。「為度眾生故」下兩行，頌第三現唱滅度；從「眾見我滅度」下一行，頌第四釋。上本有四，今唯頌第三眾生見滅度乃至恭敬之心也。「眾生既信伏」此下有十四行半，即義頌未來也。今判有四段：初有五行半，先明如來未來三過出世；第二一行，出未來益人之處；第三七行，釋疑；第四一行，舉如來壽命長遠結也。第一三過出世者，初行兩行半，一過出世，「餘國有眾生」下一行半又明一過出世，從「我見諸眾生」此下一行半復明一過出世也。「神通力如是於阿僧祇劫常在靈鷲山」下一行，第二即出未來益人之處也。「眾生見劫盡大火所燒時」下七行是第三釋疑。疑無淨土就中自有四，第一兩行正明劫盡而淨土不滅，第二「諸天擊天鼓」下一行明三寶常在，第三「我淨土不毀」下二行明罪人不見，第四「諸有修功德」下二行，明有福人常見也。「我智力如是」下一行，第四舉如來壽命長遠結也。「汝等有智者」此下一行，頌上第四不虛也。

From "and uttered verses, saying" onward there are twenty-five and a half stanzas. This is the second [major division], the verse reiteration, which is also divided into two: first, there are twenty and a half stanzas reiterating the exposition by dharma above; next, from "just as the physician of skilful means" onward there are five stanzas reiterating the exposition by parable above. However, within the exposition by dharma above, the text had two sections while the doctrinal sense formed four sections; here the twenty and a half stanzas are likewise divided into four sections: first, there are two stanzas reiterating the benefiting of beings in the past above; next, there are three stanzas reiterating the benefiting of beings in the present above; next, there are fourteen and a half stanzas reiterating in doctrinal terms the benefiting of beings in the future above; next, there is one stanza reiterating that benefiting beings pervading the three periods of time is not false. However, within the past above there were originally three [points]; here it does not reiterate the first, the confused thinking that it was recent. Now the initial stanza reiterates the second, properly explaining the aspect of the long duration since attaining Buddhahood; the next stanza reiterates the third, properly explaining the benefiting of beings through supernormal powers. However, within the second [point] above, the aspect of long duration, there were an exposition by dharma and an exposition by parable; now this single stanza reiterates only the exposition by dharma. The next stanza reiterates the third above, properly explaining the benefiting of beings through supernormal powers. Above there were three [points]: first, explaining the places where beings are transformed, which is not reiterated; second, the names being different, which is also not reiterated; it reiterates only the third, properly explaining the benefit. Above there were originally two [points]: first, the mutual relevance of stimulus and response, which is not reiterated now; it reiterates only the second, properly explaining the benefit. Within properly explaining the benefit there were also originally two [points]: first, bodily benefit, which is not reiterated now; it reiterates only the benefit through teaching. However, within the benefit through teaching above there were originally themselves two [points]: first, properly explaining the benefit through teaching, stating "and with various skilful means I preached the subtle and wonderful Dharma"—now the upper half of the stanza reiterates this; second, explaining that the teaching suited sentient beings, stating "able to cause sentient beings to produce joyful hearts"—now the lower half of the stanza reiterates this. From "for the sake of delivering sentient beings" onward, three stanzas reiterate the benefiting of beings in the present above. Above there were three sections; now it does not reiterate the four stages of the first, manifesting birth while not being born, nor does it reiterate the four stages of the second, properly explaining the aspect of benefiting beings through supernormal powers; now it reiterates only the third section, manifesting extinction while not being extinct. However, above there were originally four stages: first, explaining that birth in the royal palace was not a real birth; second, explaining that extinction was not a real extinction; third, explaining that he nevertheless manifested the proclamation of extinction; fourth, explaining the intention of why he manifested extinction while not being extinct. Now it does not reiterate the first and second, reiterating only the latter two stages. The two stanzas below "for the sake of delivering sentient beings" reiterate the third, manifesting the proclamation of extinction; from "the multitude seeing my extinction" onward, one stanza reiterates the fourth, the explanation. Above there were originally four [aspects]; now it reiterates only the third, sentient beings seeing extinction and [thence producing] a reverent mind. From "when sentient beings have become faithful and submissive" onward there are fourteen and a half stanzas, which reiterate in doctrinal terms the future. Now they are determined to have four sections: first, there are five and a half stanzas first explaining the Tathāgata's appearing in the world three times in the future; second, one stanza indicates the place of benefiting people in the future; third, seven stanzas resolve doubts; fourth, one stanza adduces the Tathāgata's long lifespan to conclude. Regarding the first, appearing in the world three times: the first two and a half stanzas [explain] appearing in the world one time; from "in other lands there are sentient beings" onward, one and a half stanzas again explain appearing in the world one time; from "I see all sentient beings" onward, one and a half stanzas furthermore explain appearing in the world one time. The single stanza below "supernatural powers are like this, throughout asuṃkhyeya kalpas I am always at Vulture Peak" is second, which indicates the place of benefiting people in the future. The seven stanzas below "when sentient beings see the kalpa end and it being burned by a great fire" are the third, resolving doubts. Regarding the doubt that there is no pure land, within this there are themselves four [parts]: first, two stanzas properly explain that though the kalpa ends, the pure land does not perish; second, the single stanza below "the devas strike heavenly drums" explains that the Three Jewels are constantly present; third, the two stanzas below "my pure land is indestructible" explain that people with sins do not see it; fourth, the two stanzas below "all those who cultivate merit" explain that people with blessings constantly see it. The single stanza below "my power of wisdom is like this" is fourth, adducing the Tathāgata's long lifespan to conclude. The single stanza below "you who possess wisdom" reiterates the fourth above, that it is not false.