法華經義記 3.6

3.6

Second, from "such great fruit and recompense" onward, the thirteen and a half verses versify the second [section] above, praising the two knowledges by relying on the transcendence of speech. However, within the transcendence of speech above there were three parts: first, identifying the dharma on account of which speech is transcended; second, directly clarifying the praise transcending speech; and third, explaining the intent of transcending speech. Now these thirteen and a half verses also contain three points, which versify [the prose] in reverse order from the end: first, the one verse beginning with "such great fruit and recompense" first versifies in reverse order the third [section] in the prose above, which explains the intent of transcending speech; second, the twelve verses versify the second [section] above, which directly praises by transcending speech; third, the one and a half verses versify in reverse order the first [section] above, which identifies the dharma on account of which speech is transcended. However, within the third [section] above, explaining [the intent of] transcending speech, there were two parts: first, praising the persons possessing the two knowledges as being lofty and unspeakable; second, identifying the objects of the expedient and real knowledges as profound and therefore unspeakable. Now they are also versified in reverse order: the half-verse "such great fruit and recompense" first versifies the profundity of the objects; the half-verse "I and the Buddhas of the ten directions alone can know these matters" subsequently versifies the loftiness of the persons. However, within the profundity of the objects above there were originally three parts: first, opening both headings together; second, explaining both together; and third, concluding both together. Now it does not versify the first and third, but only versifies the middle second [part], which explains both headings together. In the explanation of both together above, there were first five clauses explaining the heading of the objects of expedient knowledge, followed by four clauses explaining the heading of the objects of real knowledge; now it also versifies them in reverse order. The single clause "such great fruit and recompense" first versifies the explanation of the objects of real knowledge, versifying only fruit and recompense and omitting cause and condition; here, by adducing the fruit, one verifies and knows that there are causes and conditions, which is why it is called "great." This also resolves sentient beings' doubts: the causes of the three vehicles are also causes, and the fruits of the three vehicles are also fruits; for this reason, the word "great" is used to mark the difference, clarifying that these are the cause and effect of the Great Vehicle, not the cause and effect of the Small Vehicle. The single clause "and the meanings of their various natures and characteristics" subsequently versifies the objects of expedient knowledge. Among the objects of expedient knowledge there were originally five clauses; now it versifies only "nature" and "characteristic," while the remaining three clauses are omitted and not versified; this clause is also versified in reverse order: above it said "such characteristics, such natures," whereas now it versifies "nature" first and "characteristic" second. The reason it says "various" is also to resolve sentient beings' doubts: the Great Vehicle also has natures and characteristics; for this reason, the designation "various" is used to signify that these are not the natures and characteristics of the Great Vehicle, but because the natures and characteristics of the three vehicles are not identical, it says "various." "I and the Buddhas of the ten directions alone can know these matters": this half-verse subsequently versifies the first part within the explanation of transcending speech, which clarifies the loftiness of the persons, [corresponding to] where it was said above, "Only a Buddha and a Buddha can exhaustively fathom it."