法華義疏 10.195

10.195

第二、偈頌。二十五行半，頌長行二章：初有二偈，頌過去無始；次有二十三行半，頌未來無終。所以頌此二者，顯如來壽量無始無終，斥二乘凡夫謂有始終之義。長行二門各開三。初門三者：一、明過去無始；二、釋疑；三、總結。但上文已廣，今轉勢說法，略為二意頌之。初偈頌證法身久，次偈頌垂應說法久，則總攝長行一切義盡也。「為度眾生故」下，頌第二、未來無終。上長行亦三：初、正明未來無終；次、明不滅示滅以釋疑；三、明不虛。今偈亦但開二：初、頌上第二不滅示滅以釋疑；次、頌不虛。所以頌此二者，執教之流正謂佛無常雙林滅盡，今欲顯佛常住，故須明不滅方便示滅；但不滅示滅似同虛妄，故次頌不虛。此二明未來無終義顯，故偈但頌此兩也。長行不滅示滅既略，今轉勢則廣頌之，開為三別：第一、九偈，就佛本迹二身明滅不滅義；第二、四行半、就淨穢二土明滅不滅義；第三、四偈，總結身土，明感見不同。此三總攝一切諸義盡，長行不盡，偈廣序之。初文又三：第一、兩偈，標滅不滅；第二、六行半，釋滅不滅意；第三、半偈，結滅不滅。初兩偈又二：第一偈就說法門明滅不滅，第二偈就神通門明滅不滅。說法現通攝義既周，故但明此二也。「眾見我滅度」下，第二、六行半，舉得益釋滅不滅意。就文為二：第一偈，明見佛滅度生福得益；第二、五行半，見佛滅度生智慧益。能化之中唯有說法、神通，所化得益不出功德、智慧，故但明此二義也。因上神通門生功德益，因上說法門生智慧益。上前明說法，後辨神通。今應先明智慧、後辨功德，但逐近勢故前明功德、後辨智慧也。就後智慧益中有二：初偈明眾生感，後四偈半辨佛應。就應中即有三寶顯不滅義：初半偈明佛僧二寶俱出，故二寶不滅也。「我時語眾生」下，第三、辨說法，即是法寶明滅不滅。就說法中，初、一偈，偏就此土論滅不滅；次、一行半，合就彼此論滅不滅；第三、一偈半，偏就他方論滅不滅。明滅不滅雖復無窮，此三攝盡。「神通力如是」，半行，第三、總結。明此滅不滅皆是神通示現，而如來法身非滅非不滅。

Second, the verse section. In twenty-five and a half lines [of verse], it recaps the two sections of the prose text: first, there are two verses recapping [the Tathāgata's] having no beginning in the past; next, there are twenty-three and a half lines recapping his having no end in the future. The reason these two are recapped is to reveal that the Tathāgata's lifespan has neither beginning nor end, refuting the view of the two vehicles and ordinary people who claim that it has a beginning and an end. The two gates of the prose each divide into three. The three of the first gate are: first, explaining that the past is without beginning; second, resolving doubts; third, summarizing. However, since the preceding text was already extensive, the discourse now shifts to explain the Dharma in an alternative manner, briefly recapping it with two points. The first verse recaps his having realized the dharmakāya long ago, and the next verse recaps his having manifested responsive bodies to preach the Dharma for a long time; thus it fully encompasses all the meanings of the prose text. From "In order to save sentient beings" onward, it recaps the second [point]: having no end in the future. The preceding prose text also had three [parts]: first, directly explaining that the future is without end; second, explaining that he is not extinguished yet manifests extinction in order to resolve doubts; third, explaining that it is not false. Here, the verse also divides into only two: first, recapping the second [part] above, namely that he is not extinguished yet manifests extinction in order to resolve doubts; second, recapping that it is not false. The reason these two are recapped is that those who cling to the literal teaching specifically claim that the Buddha was impermanent and completely extinguished between the twin trees; now, wishing to reveal the Buddha's eternal abiding, he must explain that though not extinguished, he expediently manifests extinction. However, not being extinguished yet manifesting extinction seems akin to falsehood; therefore, next he recaps that it is not false. Since these two clearly elucidate the meaning of having no end in the future, the verses recap only these two. Since the prose account of not being extinguished yet manifesting extinction was brief, now shifting the presentation, it expands it in verse, dividing into three distinct parts: first, nine verses explain the meaning of extinction and non-extinction in terms of the Buddha's root and trace bodies; second, four and a half lines explain the meaning of extinction and non-extinction in terms of the pure and defiled lands; third, four verses summarize bodies and lands, explaining differences in responsive perception. These three fully encompass all meanings; what was not exhausted in the prose is broadly presented in the verses. The first passage also has three [parts]: first, two verses state extinction and non-extinction; second, six and a half lines explain the purpose of extinction and non-extinction; third, half a verse summarizes extinction and non-extinction. The first two verses also have two [parts]: the first verse explains extinction and non-extinction in terms of the gate of preaching the Dharma; the second verse explains extinction and non-extinction in terms of the gate of supernatural powers. Since preaching the Dharma and manifesting supernatural powers fully encompass the meaning, he explains only these two. From "The multitude sees me passing into extinction" onward, the second [part], in six and a half lines, cites the benefits obtained to explain the purpose of extinction and non-extinction. Within the text there are two [parts]: the first verse explains that seeing the Buddha pass into extinction generates merit and yields benefit; the second [part], in five and a half lines, [explains that] seeing the Buddha pass into extinction yields the benefit of generating wisdom. Among the means of conversion, there are only preaching the Dharma and supernatural powers; the benefits gained by those being converted do not exceed merit and wisdom; therefore, only these two meanings are explained. Due to the preceding gate of supernatural powers, the benefit of merit is produced; due to the preceding gate of preaching the Dharma, the benefit of wisdom is produced. Above, he first explained preaching the Dharma and subsequently clarified supernatural powers. Here, he should have first explained wisdom and subsequently clarified merit; but following the immediate momentum [of the verse], he first explains merit and subsequently clarifies wisdom. Within the subsequent benefit of wisdom, there are two [parts]: the first verse explains the evoke-response of sentient beings; the subsequent four and a half verses clarify the Buddha's response. Within the response, the Three Jewels are present to reveal the meaning of non-extinction: the first half verse explains that the two jewels of the Buddha and the Saṅgha appear together, hence the two jewels are not extinguished. From "At that time I say to sentient beings" onward, the third [part] clarifies preaching the Dharma, which is the Dharma Jewel explaining extinction and non-extinction. Within preaching the Dharma, first, one verse discusses extinction and non-extinction specifically in terms of this land; next, one and a half lines discuss extinction and non-extinction jointly in terms of both here and there; third, one and a half verses discuss extinction and non-extinction specifically in terms of other directions. Although explanations of extinction and non-extinction are inexhaustible, these three encompass them completely. "Such is the power of supernatural abilities," half a line, is third: the summary. It explains that this extinction and non-extinction are both manifestations of supernatural powers, whereas the Tathāgata's dharmakāya is neither extinguished nor unextinguished.