法華義疏 1.75

1.75

次別釋六事，即為六門。「如是」者，《注法華》云「如是，感應之端也。如以順機受名，是以無非立稱，眾生以無非為感，如來以順機為應。傳經人以名教出於感應，故云如是。」又《注無量義經》云「至人說法但為顯如，唯如為是故云如是也。」瑤公云：「如是者，將傳所聞之言於未聞，良由可信，今明所傳之言言必至極也。善當其理不失機會，名為如是也。」曇詵云：「如是者，無毀無譽之言也。」真諦三藏云：「如是者，離五種謗故云如是。言五種謗者：一、如言此經因果決定是有，名增益謗；二、如言此經因果決定是無，名損減謗；三、如言此經因果又有又無，名相違謗；四、如言此經因果非有無，名愚癡謗；五、如言此經因果非不有非不無，名戲論謗。離此五種謗故，名為如是也。」光宅云：「如是者，將傳所聞前，題舉一部也。如是一部經，我親從佛聞，即為我聞作𠱚胤也。」梁武云：「如是者，如斯之言是佛所說，故云如是也。」有人言：「如是者有三種：一就佛，二就理，三就阿難。言就佛者，三世諸佛所說不異，故名之為如；以同說故，名之為是。諸佛同說，是故可信也。言就理者，諸法實相古今不異，故名為如；如理而說，故名為是。既是理之言，不增不減決定可信，故稱如是也。言就阿難釋者，以阿難望佛教，所傳不異本，故曰如也；望理者，即有所說，無非曰是也。」有人言：「如是者，文如理是。兩物相似曰如，一物無非曰是。以文能詮於理相似曰如；理則至當無非稱是也。」今云如是者，《智度論》「問云：『一切經初何故稱如是？』答：『佛法大海，信為能入、智為能度，如是者即是信也。以信故言如是，若不信即言不如是，所以佛經初標如是也。』」

Next, explaining the six matters individually, these form six sections: Regarding 'thus' (evaṃ), the Zhu Fahua says: '"Thus" is the inception of stimulus and response. "As such" (ru) takes its name from according with capacity; "so" (shi) establishes its designation from being free of error. Sentient beings take freedom from error as the stimulus; the Tathāgata takes according with capacity as the response. Because the transmitter of the scripture recognizes that the nominal teaching arises from stimulus and response, he says "thus".' Furthermore, the Commentary on the Amitārtha Sūtra says: 'When the ultimate person preaches the Dharma, it is solely to reveal suchness (tathatā); only suchness is so, hence he says "thus".' Master Yao says: '"Thus" means that one is about to transmit the words one has heard to those who have not heard them, which depends truly on their trustworthiness; now it clarifies that the transmitted words necessarily reach the ultimate. Fitting well with principle without missing the opportune occasion is named "thus".' Tanshen says: '"Thus" refers to words without disparagement and without praise.' Tripiṭaka Master Paramārtha says: '"Thus" means that one is free from five kinds of slander, hence it says "thus". The five kinds of slander are: 1. Saying that the causes and effects of this scripture are definitively existent is called the slander of exaggeration; 2. saying that the causes and effects of this scripture are definitively non-existent is called the slander of deprecation; 3. saying that the causes and effects of this scripture are both existent and non-existent is called the slander of contradiction; 4. saying that the causes and effects of this scripture are neither existent nor non-existent is called the slander of foolishness; 5. saying that the causes and effects of this scripture are neither not existent nor not non-existent is called the slander of conceptual proliferation. Being free from these five kinds of slander is therefore called "thus".' Guangzhai says: '"Thus" means that before transmitting what was heard, one titles and raises the scripture as a whole: "Such an entire scripture as this, I personally heard from the Buddha," serving as the preface for "have I heard".' Emperor Wu of Liang says: '"Thus" means that words such as these are what the Buddha preached, hence it says "thus".' Some say: '"Thus" has three kinds: first, in terms of the Buddha; second, in terms of principle; third, in terms of Ānanda. In terms of the Buddha: what the Buddhas of the three periods of time preach does not differ, hence it is called "as such" (ru); because they preach identically, it is called "so" (shi). Because the Buddhas preach identically, it is therefore trustworthy. In terms of principle: the true mark of all dharmas does not differ past and present, hence it is called "as such" (ru); preaching in accordance with principle, it is called "so" (shi). Since it is the word of principle, neither increasing nor decreasing, it is definitively trustworthy, hence it is called "thus". In terms of Ānanda: looking from Ānanda to the Buddha's teaching, what he transmits does not differ from the source, hence it is called "as such" (ru); looking toward principle, what he preaches is without error, called "so" (shi).' Some say: '"Thus" means the text is "as such" and the principle is "so". When two things resemble each other, it is called "as such" (ru); when a single thing is free of error, it is called "so" (shi). Because the text can express the principle and resembles it, it is called "as such"; because the principle is thoroughly correct and free of error, it is called "so".' As for what we say now about 'thus', the Dazhidulun raises a question: 'Why is it called "thus" at the beginning of all scriptures?' It answers: 'In the great ocean of the Buddha's Dharma, faith is that which can enter, and wisdom is that which can cross over. "Thus" is precisely faith. Because of faith one says "thus"; if one lacks faith, one says "not thus". This is why "thus" is marked at the beginning of the Buddha's scriptures.'