法華文句記 4.74

4.74

言「此有三異」者，以此頌二智文望前初章歎諸佛二智文具三異，初句頌實智中但有二異，下三句歎權智中又有一異。初異應云雙隻。次異中云「開合」者，上長行中人法俱開，故諸佛中並二智各明歎釋結故云「開」，今但云世雄故云「合」。人必兼法故云「人總」也。言「法別」者，被物時異故有權實，此別仍合無歎等三，故第三異。云「二乘」及「一切眾生」者，同是不知之人尚未足異，應云上人法並舉，故云其智慧門法也。「一切聲聞」等，人也。今但出人，又是有無異也，亦是雙隻異也。又上文不分四佛但云「諸佛」，故今前行但云「世雄」即當諸佛，後行但云「佛力」不云「吾今」，以前文中釋迦權智具有力無畏等，知是頌釋迦也。又前文有「諸佛」字，則可分為四佛，今但云「世雄」似非諸佛，然以義分，以「世雄」句有「世」字故可屬三世，世必有方故知是頌諸佛，後行直云「佛」灼然可屬釋迦。言「佛力無畏是權智」者，前長行中指於因權，此中既云功德，功德之言亦多在因。「餘法」等者，前力無畏但是自行從因之權，是故餘法為化他權，此之化他非指權法名為化他，但對自因名化他耳。

Regarding "there are three differences here": this is because, comparing the verses praising the two wisdoms here with the initial chapter above praising the two wisdoms of all buddhas, there are three differences. In the first line versifying the real wisdom there are only two differences; in the following three lines praising the provisional wisdom there is another difference. The first difference should be termed 'paired versus singular'. Regarding 'opening and combining' in the second difference: in the prose above, both persons and dharmas were opened; therefore, regarding all buddhas, both wisdoms were respectively elucidated, praised, explained, and concluded, hence it was called 'opening'. Now it merely says 'Hero of the World', hence it is called 'combining'. The person necessarily includes the dharma, hence it is called 'general as person'. Regarding 'distinct as dharma': because the times of benefiting beings are different, there are the provisional and the real; this distinction is still combined without the three [aspects of] praise and so forth, which is the third difference. Regarding 'two vehicles' and 'all sentient beings': both are persons who do not know, which is not yet enough to constitute a difference; one should say that above, both person and dharma were cited together, so it says 'the gate of their wisdom' is dharma. 'All śrāvakas' and so forth are persons. Now only persons are mentioned; this is another difference of presence and absence, and also a difference of paired versus singular. Furthermore, the text above did not distinguish the four buddhas, merely saying 'all buddhas'; thus, the preceding line now merely says 'Hero of the World', which corresponds to all buddhas, while the subsequent line merely says 'buddha-power' without saying 'I now'. Because in the previous text Śākyamuni's provisional wisdom was endowed with powers, fearlessnesses, and so forth, we know this is a verse praising Śākyamuni. Furthermore, the previous text had the words 'all buddhas', so it could be divided into four buddhas; now it merely says 'Hero of the World', which seems not to be all buddhas; yet dividing by meaning, because the line 'Hero of the World' contains the word 'world', it can belong to the three worlds, and 'world' necessarily has direction, so we know it is a verse praising all buddhas, while the subsequent line directly saying 'buddha' clearly belongs to Śākyamuni. Regarding 'buddha-power and fearlessness being provisional wisdom': the preceding prose pointed to the provisional in the cause; since 'merit' is mentioned here, the word 'merit' also mostly resides in the cause. Regarding 'other dharmas' and so forth: the preceding powers and fearlessnesses are merely the provisional of self-practice deriving from the cause; therefore, the other dharmas are the provisional of transforming others. This transforming others does not refer to provisional dharmas as transforming others, but is called transforming others only in contrast to one's own cause.