法華義疏 1.42

1.42

略明十義：一者、聖人說法必有詮序，深理化凡須驚耳目，率爾而說不起敬情，故在經初須置序也。既靜心信仰宜開宗授法，故次有正說也。群生不窮大悲無限，欲以傳訓故末繼流通。二者、為對外道故明三分。外道云：「但初有吉，中後無吉，以初吉故中後又吉。」佛法不爾，開為三分而三分皆吉。故經言「上語又善、中語又善、後語又善」。三者、《大智度論》云「諸佛有三時利益：一為菩薩時則過去世益物，二得佛時即現在世益物，三滅度後未來世益物。」序、正謂現在益物，流通即是未來益物也。四者、序說發其信心，正說生其智慧。故《大論》云「佛法大海，信為能入，智為能度」，此二則是自行；次令流通，所謂化他也。五者、又有二人，福慧深厚者值佛聞法故明序正，福慧劣者但值經卷必須流通。故《智度論．常啼品》云「福慧厚者面從曇無竭聞說般若，福慧薄者但值金牒般若」，即其事也。六者、光闡如來正法凡有二種：一者燃燈，二者傳燈。燃燈即是序、正，傳燈所謂流通也。七者、三世諸佛凡有二種：一、受前佛付囑，二、付囑後佛。序、正即是受前佛付囑，流通謂付囑後佛也。八者唯有三分：一者、前方便即是序說，二者、經體所謂正說，三者、經用明流通說也。九者、又有三說：一說之由漸，二者正說，三者稱歎，稱歎即是流通也。十者、根性有上中下，如來說法又具三時也。初之一品名為序說；從〈方便品〉去至〈分別功德品〉半格量偈來凡十五品半，名為正說；從格量偈後盡經十一品半，名為流通分也。

Briefly, ten meanings are explained: First, when sages preach the Dharma there must be an introductory presentation; transforming ordinary beings with profound principle requires startling their ears and eyes, for if preached abruptly no reverence will arise, so an introduction must be placed at the beginning of the sūtra. Once their minds are quieted in faith, it is appropriate to open the principle and impart the Dharma, so next comes the main teaching. Sentient beings are inexhaustible and great compassion is boundless; desiring to transmit the instruction, dissemination is continued at the end. Second, the three divisions are explained to counter non-Buddhists. Non-Buddhists say, 'Only the beginning is auspicious, while the middle and end are not auspicious; because the beginning is auspicious, the middle and end are also auspicious.' The Buddha-Dharma is not like this: it is divided into three portions, and all three portions are auspicious. Thus the scripture says, 'Good in the opening words, good in the middle words, and good in the concluding words.' Third, the Da zhidu lun says, 'The Buddhas have three periods of benefiting: first, when being a bodhisattva, they benefit beings in the past age; second, when attaining Buddhahood, they benefit beings in the present age; third, after passing into extinction, they benefit beings in the future age.' Introductory and main teaching refer to benefiting beings in the present, while dissemination is benefiting beings in the future. Fourth, the introductory teaching generates their faithful mind, and the main teaching generates their wisdom. Thus the Great Treatise says, 'In the great ocean of the Buddha-Dharma, faith is what enables entry, and wisdom is what enables crossing over'; these two are one's own practice; next, causing it to be disseminated is what is called transforming others. Fifth, there are also two kinds of people: those whose merit and wisdom are deep and abundant meet the Buddha and hear the Dharma, so the introductory and main teachings are explained; those whose merit and wisdom are inferior only encounter the scripture scrolls, so there must be dissemination. Thus the Sadāprarudita Chapter of the Zhidu lun says, 'Those whose merit and wisdom are abundant hear the preaching of Prajñā face to face from Dharmodgata; those whose merit and wisdom are meager only encounter Prajñā on golden plates,' which is precisely this matter. Sixth, illuminating and propagating the Tathāgata's correct Dharma has two kinds: first, lighting the lamp; second, passing the lamp on. Lighting the lamp is the introductory and main teaching; passing the lamp on is what is called dissemination. Seventh, the Buddhas of the three periods have two kinds: first, receiving the entrustment of the previous Buddha; second, entrusting the subsequent Buddha. The introductory and main teaching are receiving the entrustment of the previous Buddha; dissemination refers to entrusting the subsequent Buddha. Eighth, there are only three portions: first, the preliminary expedient means is the introductory teaching; second, the substance of the scripture is what is called the main teaching; third, the function of the scripture explains the dissemination teaching. Ninth, there are also three teachings: first, the gradual transition of the teaching; second, the main teaching; third, praising and extolling; praising and extolling is dissemination. Tenth, capacities and dispositions have superior, middling, and inferior, and the Tathāgata's preaching of the Dharma also possesses three periods. The first single chapter is called the introductory teaching; from the Expedient Means Chapter onwards up to the verses of evaluating merit halfway through the Distinction of Merits Chapter, a total of fifteen and a half chapters, is called the main teaching; after the verses of evaluating merit to the end of the scripture, eleven and a half chapters, is called the dissemination division.