法華義疏 11.146

11.146

偈文不頌長行雙標信毀，但頌雙證及歎教勸修，即為二別：初十五行半，頌第一、雙證；餘四行，頌第二、嘆教勸修。上雙證有二：第一、緣由；第二、正明常不輕事。今具頌之：初一行半頌第一；「是佛滅後」頌第二。長行有二：一、明行因；次、辨得果。今具頌之：前四行，頌二人行因。「其罪畢已」下十行，頌得果：初五行，頌善人得果；「時四部眾」下五行，頌惡人得果。「開示教人令住涅槃」者，恒令識諸法從本來常寂滅相，名此為法華教得涅槃也。「億億萬劫」下，第二、頌歎教勸修。兩偈頌歎教，以眾生種中道不二善根既少，故於其人為難聞佛亦難說也。二行頌勸修，以難聞得聞、難說已說，宜及時修行，勿生疑也。

The verse text does not reiterate the prose's joint presentation of faith and slander, but only reiterates the dual confirmation and the praising of the teaching and encouraging of cultivation; thus there are two distinct parts: The first fifteen and a half lines reiterate the first, the dual confirmation; the remaining four lines reiterate the second, praising the teaching and encouraging cultivation. The dual confirmation above has two parts: first, the circumstances; second, properly clarifying the matter of Sadāparibhūta. Now these are fully reiterated: the first one and a half lines reiterate the first; "After this buddha passed into extinction" reiterates the second. The prose has two parts: first, clarifying the causes of practice; next, explaining the attainment of fruits. Now these are fully reiterated: the first four lines reiterate the two persons' causes of practice. The ten lines from "His sins having been exhausted" onward reiterate the attainment of fruits: the first five lines reiterate the good person's attainment of fruits; the five lines from "The four groups at that time" onward reiterate the evil persons' attainment of fruits. "Revealing and showing, instructing people to cause them to abide in nirvāṇa" means constantly causing them to recognize that all dharmas are originally and perpetually characterized by quiescent extinction; this is called the teaching of the Lotus Sūtra through which they attain nirvāṇa. From "For myriads of kotis of kalpas" onward is the second, reiterating the praise of the teaching and encouragement of cultivation. Two stanzas reiterate the praise of the teaching: because the wholesome roots of living beings planted in the non-dual Middle Way are so few, for such people it is difficult to hear, and for the Buddha it is also difficult to preach. Two lines reiterate the encouragement of cultivation: because what is difficult to hear has now been heard, and what is difficult to preach has already been preached, one should cultivate in a timely manner and not give rise to doubt.