法華文句記 6.2

6.2

次偈文者，上云偈文領解各陳，前長行中以身為領、以意為解，全似各陳。而言合者，領中合解、解中合領，故云合耳。今言各者，三業各有領之與解，雖似合明，但一一業中自分領解，故名各耳。略須分節後可依文，既分為三即標、釋、結。初通標者，「我聞」標口、「歡喜」標心。言「兼佛」者，兼從佛也，即是兼標身也。既是總標且以我聞。「是法音」下領也。「心懷大歡喜」解也。次釋三業，初一行半頌身領解中，初一行身領也，次半行身解也。次「我處」下十一行明口領解，於中又二：初九行明身遠，次二行明入法性。初又二：初八行明口領，次一行明口解，以領解昔口之過。入法性中二：初一行半明口領，次半行明口解，以領解昔口之得故。次「而今」下九行半意領解中，初八行意領，次一行半意解。後二行半通結中，初一行半結領，次一行結解，領謂外領佛說，解即內受佛意。所以長行中合偈頌離者，共為一意故也。又總此九行半意領解文，頌上心得妙解，且依前文同以解為名，然須於中更曲細分，亦可為八：初二行領昔非實；次一行正頌聞於初周妙解，即頌方便中顯實；三一行却頌上法說周初略說之時，而生疑悔；四一行頌上諸佛章門，種種頌上開權，譬喻頌上曇華；五「佛說」下一行頌過去佛章門；六「現在」下一行頌現未佛章門；七「如今」下一行頌上釋迦章門；八「世尊」下一行半悔過自責，驗知初疑過在於我。前身領中，《經》云「金色三十二乃至十八不共」等者，並如《止觀》第七。今文屬圓，比說可見。又八十種好，準《大經》文佛好無量，此應色中唯八十者，世間眾生事八十神，故佛具之以生尊敬。今經文意總言敘昔失耳。然八十好各具四悉以利於他，不必全為八十神也，故一一好無非好海。今聞開權正領昔失，不思議好具如下調達中。

Next is the verse text. Above it was said that the verse text sets forth receiving and understanding separately; in the preceding prose passage, the body was taken as receiving and the mind as understanding, appearing entirely to set them forth separately. But the reason it was called "combined" is that within receiving, understanding was combined, and within understanding, receiving was combined; hence it was merely called "combined." Now, in speaking of "separately," the three karmas each have receiving and understanding; although they appear to be explained in combination, within each individual karma, receiving and understanding are naturally differentiated, hence they are called "separate." They must be briefly divided into sections, after which one may follow the text; having divided them into three, these are: marking, explaining, and concluding. First, in the general marking: "I heard" marks speech, and "rejoiced" marks mind. The phrase "accompanied by the Buddha" means accompanied by coming from the Buddha, which also marks the body. Since this is a general marking, it begins with "I heard." From "this dharma sound" downward is receiving; "the mind harbored great joy" is understanding. Next, explaining the three karmas: in the first verse and a half praising the receiving and understanding of the body, the first verse is bodily receiving, and the next half-verse is bodily understanding. Next, from "Where I stayed" downward, eleven verses clarify verbal receiving and understanding, within which there are also two parts: the first nine verses clarify bodily distance, and the next two verses clarify entering the dharma-nature. The first part also has two: the first eight verses clarify verbal receiving, and the next verse clarifies verbal understanding, in order to receive and understand the past fault of speech. In entering the dharma-nature there are two: the first verse and a half clarifies verbal receiving, and the next half-verse clarifies verbal understanding, in order to receive and understand the past attainment of speech. Next, from "And now" downward, in the nine and a half verses on mental receiving and understanding, the first eight verses are mental receiving, and the next verse and a half is mental understanding. In the final two and a half verses of the general conclusion, the first verse and a half concludes receiving, and the next verse concludes understanding. Receiving refers externally to receiving what the Buddha said, and understanding is internally accepting the Buddha's intention. The reason why they were combined in the prose and separated in the verses is that together they constitute one meaning. Furthermore, summing up these nine and a half verses of text on mental receiving and understanding, they versify the mind above attaining wondrous understanding; provisionally following the preceding text, they are likewise designated as "understanding." However, one must make further nuanced subdivisions within them, which can also be made into eight: first, two verses receive that the past was not real; second, one verse directly versifies the wondrous understanding heard in the initial cycle, that is, it versifies revealing the real within skillful means; third, one verse looks back to versify the arising of doubt and regret at the time of the brief explanation at the beginning of the cycle of preaching the Dharma above; fourth, one verse versifies the section on the buddhas above—"variously" versifies opening the provisional above, and "parables" versifies the udumbara blossom above; fifth, from "The Buddha said" downward, one verse versifies the section on past buddhas; sixth, from "Present" downward, one verse versifies the section on present and future buddhas; seventh, from "As now" downward, one verse versifies the section on Śākyamuni above; eighth, from "World-Honoured One" downward, one verse and a half repents past faults and reproaches oneself, verifying that the fault of the initial doubt lay with myself. In the preceding bodily receiving, the sūtra says: "The golden thirty-two [marks] down to the eighteen unshared dharmas," etc., which are all as in the seventh fascicle of *Great Calming and Contemplation*. Here the text belongs to the perfect [teaching], which can be seen by comparison with that explanation. Furthermore, regarding the eighty minor marks, based on the text of the *Mahāparinirvāṇa-sūtra*, the Buddha's marks are measureless; as for there being only eighty in this physical form, because mundane sentient beings served eighty gods, the Buddha was complete with them to give rise to respect. The sūtra's textual intention here merely narrates the past loss in general. However, each of the eighty marks is endowed with the four siddhāntas to benefit others, and is not necessarily entirely for the eighty gods; hence every single mark is nothing other than an ocean of marks. Now, hearing the opening of the provisional, he directly receives the past loss; the inconceivable marks are fully described in the chapter on Devadatta below.