法華經義記 6.53

6.53

"Then, wishing to repeat this meaning, he spoke verses:" This chapter has two sections, namely the prose and the verses as two. From here down, there are fifty-four and a half verses, which form the second [section], the reiterative verses. However, in the prose above there were originally two [parts]: first, from the beginning of the chapter up to "whatever he preaches is not in vain", it first explains the affirmation, where the four great śrāvakas praised the Buddha's kindness as profound and difficult to repay. Now this is not restated in verse. The reason it is not restated in verse is that affirming and praising the Buddha's kindness as profound and difficult to repay is an intent of great compassion; it is an affirmation of their apprehension and comprehension that touches upon this meaning only collaterally, and for this reason it is omitted and not restated in verse, restating only the second part above, which affirms the proper apprehension and comprehension. However, within the second part above that affirms the proper apprehension and comprehension, there were originally three sections: first, from "with regard to all dharmas, using wisdom and skilful means" through "reveals all wisdom to sentient beings", about to affirm their apprehension and comprehension, it first sets forth the dharma that was apprehended. Second, from "Suppose in a three-thousand-great-thousand [world]" on down through "therefore he does not preach it immediately", it is called explaining past non-understanding to contrast with today's attaining understanding. Third, from "You, Kāśyapa, are most rare" on down, it directly affirms today's apprehension and comprehension. In these fifty-four and a half verses, there are also three sections: first, there are four verses that restate the first [section] above, setting forth the dharma that was apprehended; second, from "Kāśyapa, you should know that, just like a great cloud" on down, there are forty-seven verses that restate the second [section] above, on past non-understanding; third, from "Kāśyapa, you should know that through various causes and conditions" on down, there are three and a half verses that restate the third [section], directly affirming apprehension and comprehension. The first [section] above, which set forth the dharma that was apprehended, originally had two parts: first, two clauses opening two section headings; second, explaining the section headings. Now these four verses also comprise two parts: the first two verses restate the opening of the section headings; the second two verses restate the second part, explaining the section headings. Regarding the first two verses: the first verse restates the section heading on expedient wisdom, and the subsequent verse restates the section heading on real wisdom. Now, the one verse, "The Dharma King who destroys existence", restates the passage above, "with regard to all dharmas, using wisdom and skilful means he expounds them", which is opening the door of skilful means. Now, "the Dharma King who destroys existence" means the Dharma King who destroys the twenty-five existences. "In accordance with the desires of sentient beings" means in accordance with the desires of the capacities of the three vehicles. The single verse, "The Tathāgata is venerable and honoured", restates the above section heading on real wisdom. Above it was stated: "The dharmas he preaches all reach the stage of omniscience." Now it states: "The Tathāgata is venerable and honoured, his wisdom deep and far-reaching"; he remains silent for long concerning the essential point of shared convergence, not rushing to preach it quickly. The two verses from "Those with wisdom, if they hear it" on down restate the second part above, explaining the two section headings. The first verse restates the explanation of expedient wisdom, and the subsequent verse restates the section heading explaining real wisdom. Above, in the explanation of expedient wisdom, there were originally two clauses: first, it said, "The Tathāgata's contemplative wisdom [knows] that to which all dharmas converge." This is knowing the dharma—knowing that all dharmas of the three vehicles converge in the One Vehicle; now this is not restated in verse. It also said, "He also knows the courses of the deep minds of all sentient beings, penetrating them without hindrance." This is wonderfully knowing the capacities and natures of the people of the three vehicles; now one verse exclusively restates this. The verse, "Therefore, Kāśyapa, according to their capacity he preaches for them", restates the above explanation of real wisdom. Above, in the explanation of real wisdom, there were originally two clauses: first, "Moreover, concerning all dharmas, he understands them to the utmost clearly"; this is the meaning of knowing the medicine of dharma, which is now not restated in verse. Next it said, "revealing all wisdom to sentient beings"; now one verse exclusively restates this clause.