法華義疏 2.136

2.136

長行與偈略明十體五例。言十體者，龍樹《十地毘婆沙》云：一者、隨國法不同。如震旦有序銘之文，天竺有散華貫華之說也。二者、好樂為異。彼論云「或有樂長行，或有樂偈頌，或有樂雜說莊嚴章句者」，所好各不同，我隨而不捨。三者、取悟非一。或有聞長行不了、聞偈便悟，或各聞俱迷，或合聞方解，故雙明之。四者、示根有利鈍。利根之人一聞即悟，鈍根不了再說方解。五者、欲表諸佛尊重正法，慇懃之至，一言之中而覆再說也。六者、使後人於經生信。尋長行不解或恐經謬，見後偈同前，方知自惑。七者、欲易奪言辭轉勢說法，其猶將息病人故迴變食味也。八者、示義味無量故，長行已明其一，而偈頌復顯其二。九者、表至人內有無礙之智、外有無方之說，故能卷舒自在散束適緣也。十者、明眾集前後，故有長行與偈，如《涅槃》所辨。

Prose and verses briefly clarify ten forms and five patterns. Regarding the ten forms, Nāgārjuna's Daśabhūmika-vibhāṣā states: First, in accordance with the different customs of countries: just as China has prose prologues and inscriptions, India has the expounding of loose flowers (prose) and strung flowers (verse). Second, differences in preference: that treatise states, 'Some prefer prose, some prefer verse, and some prefer miscellaneous expounding with adorned words and phrases'; since their preferences are each different, I accommodate them without abandoning [any]. Third, the ways of attaining awakening are not one: some hear prose and do not comprehend it, but hear verse and immediately awaken; or hearing each separately both leave them confused, but hearing both combined brings understanding; therefore both are clarified. Fourth, to show that faculties have sharp and dull: people of sharp faculties awaken upon hearing once, while those of dull faculties do not comprehend and only understand upon being told twice. Fifth, wishing to express that the Buddhas revere the True Dharma to the utmost earnestness, repeating it twice within a single utterance. Sixth, to cause later people to generate faith in the sūtra: examining the prose and failing to understand, one might fear the sūtra is erroneous; seeing that the subsequent verse is identical to what came before, one only then knows that one was oneself confused. Seventh, wishing to vary and alter phrasing to turn the momentum of preaching the Dharma, just like caring for a sick person by changing the flavors of food. Eighth, to show that the flavors of meaning are immeasurable; hence the prose has already clarified the first, while the verse further reveals the second. Ninth, to express that the consummate person possesses unimpeded wisdom within and boundless preaching without, and is thus able to expand and contract at ease, dispersing and binding according to conditions. Tenth, to clarify the assembly gathering earlier and later; hence there are prose and verses, as explained in the Nirvāṇa Sūtra.