妙法蓮華經文句 4.72

4.72

從「如是妙法」下，是正廣說，文為二：一、明四佛章，廣上諸佛權實；二、明釋迦章，廣上釋迦權實。上句逗少，是文略；總云諸佛，是人略；但開三顯一，是義略。此中章句多，是文廣；明五佛，是人廣；明六番，是義廣，六者：一、歎法希有，二、說無虛妄，三、開方便，四、示真實，五、舉五濁釋權，六、揀偽敦實。歎法令生尊重，說無虛謬止其誹謗，開方便使莫執小，示真實使其悟大，舉五濁示必施三，揀偽要必真實。於五章中，一一應備六義，而前後互出不具足者，蓋如來巧說，使略而無闕，詣而不煩文耳。又六義前後亦復無在（云云）。

From "Such wonderful Dharma" onward is the main extensive exposition; the text has two parts: first, explaining the section on the four buddhas, expanding on the expedient and real of all buddhas above; second, explaining the section on Śākyamuni, expanding on the expedient and real of Śākyamuni above. Above, the verses were few, which was an abbreviation of the text; speaking generally of "all buddhas" was an abbreviation of the persons; merely opening the three and revealing the one was an abbreviation of the meaning. Here, the sections and phrases are many, which is an expansion of the text; explaining the five buddhas is an expansion of the persons; explaining the six turns is an expansion of the meaning. The six are: first, praising the Dharma as rare; second, preaching that it is not false; third, opening the expedient; fourth, demonstrating the real; fifth, citing the five turbidities to explain the expedient; sixth, screening out the false to urge the real. Praising the Dharma causes them to produce respect; preaching that it is without falsehood halts their slander; opening the expedient causes them not to cling to the small; demonstrating the real causes them to awaken to the great; citing the five turbidities shows the necessity of applying the three; screening out the false requires that it must be the real. In each of the five sections, each should be complete with the six meanings; that they appear alternately before and after without being fully present is because the Tathāgata preached skillfully, making it concise without omission, penetrating without redundant text. Furthermore, the order of the six meanings is of no fixed consequence (and so forth).