法華文句記 7.192

7.192

古人直云恩深，不辨恩之近遠，故前以十三偈具領始末，今佛具述方名述成。此是章安之助見，依大師意自成深致。「豈有」等者？即指迦葉等以為一機，指此娑婆以為一方，餘機不領故云「說不能盡」。迦葉等四於前品未但云「如來大恩」，如來遙鑑迦葉既能教探二領，豈不能知初四弘恩，乃至最後令我化他，十方儀式亦不出此，故今此中長行偈頌通遍述之，則三草二木一地一雨盡述迦葉始末之解。「身心法財」者，身得受記、心獲法財，已證第一義一實空座。若依此義，佛本遍述迦葉始末，時眾不解故須除疑，是故釋云「迦葉能知」。若尋此意，何得以四伏難與此同言耶？若不爾者，大恩之言何所主耶？述恩不周翻成背義，若也出生還應自鄙，何以佛歎能信能受？次頌中不頌略但頌廣者，廣攝略故。次「有智」下約權智者，

The ancients simply said the kindness was deep, without distinguishing whether the kindness was near or distant; hence previously, with thirteen verses, he fully understood the beginning and end, and now the Buddha fully recounts it, only then being called a recounting and completion. This is Zhāng’ān's auxiliary insight, which, based on the Great Master's intent, naturally forms a profound import. As for "how could there be..." and so forth: it points to Kāśyapa and the others as a single capacity, and points to this Sahā world as a single direction; other capacities do not understand, hence it says "it cannot be fully told." Kāśyapa and the other four, at the end of the previous chapter, merely said "the Tathāgata's great kindness"; the Tathāgata discerned from afar that since Kāśyapa was capable of both understanding the teaching and probing understanding, how could he fail to know the initial kindness of the four universal vows, down to the final making of us transform others? The conventions of the ten directions also do not go beyond this. Therefore, now here, the prose and verses generally and completely recount it; then the three kinds of grass, the two kinds of trees, the single earth, and the single rain entirely recount Kāśyapa's understanding from beginning to end. As for "body, mind, and Dharma-wealth": in body he received the prediction, in mind he attained the Dharma-wealth, and he has already realized the seat of the one real emptiness of the supreme truth. If according to this meaning, the Buddha originally recounted Kāśyapa's beginning and end completely; the assembly at that time did not understand, so doubts had to be removed; therefore it explains, "Kāśyapa was able to know." If one investigates this intent, how could the four latent objections be spoken of in the same terms as this? If not so, what would the words "great kindness" refer to? If the recount of kindness is not comprehensive, it turns out to contradict the meaning; if it is generated, one should still despise oneself, so why did the Buddha praise him as being able to believe and accept? Next, in the verses, the reason he does not versify the brief but only the extensive is that the extensive subsumes the brief. Next, from "those with wisdom" onwards, explaining in terms of provisional wisdom: