法華義疏 4.261

4.261

「汝等勿有疑」下，第四大段，明勸信也。稱歎既竟，故勸除疑信受也。「汝等舍利弗」下，大段第二示上根人弘經方法，上一周說竟。今勸傳示未聞。又身子得悟則成菩薩，故應弘道利人。又上明說法則是燃燈，今明弘經令傳燈也。又法說一周亦得別開三段：初、簡眾，謂緣起；次、明正說；今是流通。就文為二：初四行，通示弘經方法；次三行，示得失。就初又二：前一行，歎所弘之經；次三行，正明弘經方法。昔不說故稱之為祕，所言「祕」者蓋是稱歎之辭，如世祕方千金不傳，今亦爾也。所言「要」者，宗歸一也。又正明作佛也。次三行，弘經方法，為三：初二行，誡令非器莫傳；次一行，勸令是器宜授。初二偈中，前偈誡令勿為起愛人說，次偈誡令勿為起見人說也。初是凡夫，見小樂而忘大樂人，次是保執小乘人，必逆拒大法。「有慚愧清淨」者，第二、勸是器應授。亦有二人：慚愧是始行人，起於愛見及凡夫二乘心即改悔慚愧也。清淨者，久行人也，久習大乘無所得正觀，無復愛見及凡夫二乘之垢，故云清淨。如上云「有佛子心淨」是矣。「舍利弗當知」下，第二、示得失。初一行半，舉不習學之失；次一行半，歎身子習學之得。「諸佛法如是」者，要先權後實，此示所學之摸軌。次半行，明不學此經則不知之。「諸佛世之師」者，身子初聞略說謂佛是魔，聞後廣說方知是世大師，此半行明識人之邪正。次一句，歎領法之權實。下句，無疑總結，決了人法也。次半行，明二疑既除欣成一極。

From "You should not have doubts" onward is the fourth major section, explaining the exhortation to faith. Since the praises are complete, he therefore exhorts them to remove doubt and faithfully accept it. From "You and Śāriputra" onward is the second major section, showing the method of propagating the sūtra for persons of superior faculties. The preceding single cycle [of preaching through Dharma] has finished. Now he encourages transmitting and displaying it to those who have not heard it. Furthermore, Śāriputra (Śāri's son), having attained awakening, has become a bodhisattva, so he should propagate the path to benefit others. Furthermore, above it was explained that preaching the Dharma is lighting the lamp; now it is explained that propagating the sūtra causes the lamp to be transmitted. Moreover, the single cycle of preaching through Dharma can also be separately divided into three sections: first, selecting the audience, which is the origin; next, clarifying the primary preaching; now, it is the dissemination. In terms of the text, there are two [parts]: the first four lines generally show the method of propagating the sūtra; the next three lines show gain and loss. As for the first, there are again two: the first line praises the sūtra being propagated; the next three lines properly clarify the method of propagating the sūtra. Formerly it was not preached; hence it is called "secret." The word "secret" is merely a word of praise, like a secret worldly formula that is not transmitted for a thousand pieces of gold; here it is also like this. As for the word "essential," the principle returns to the one. It also directly clarifies becoming a buddha. The next three lines, the method of propagating the sūtra, have three [parts]: the first two lines admonish not to transmit it to those who are non-vessels; the next one line encourages that it ought to be imparted to those who are [suitable] vessels. In the first two verses, the preceding verse admonishes not to preach it to persons who give rise to craving; the next verse admonishes not to preach it to persons who give rise to views. The first are ordinary beings, persons who see small pleasure and forget great pleasure; the next are persons who cling to the Hīnayāna, who will surely oppose and reject the great Dharma. As for "Those who are ashamed, remorseful, and pure," it is the second, encouraging that it should be imparted to those who are [suitable] vessels. There are also two persons: the ashamed and remorseful are beginners; when they give rise to craving, views, and the minds of ordinary beings or the two vehicles, they immediately reform, feel remorse, and are ashamed. The pure are practitioners of long standing; having long practiced the non-attainment correct contemplation of the Mahāyāna, they no longer have the defilements of craving, views, or ordinary beings and the two vehicles; hence they are called "pure." This is just like what was said above: "There are Buddha's sons whose minds are pure." From "Śāriputra, you should know" onward is the second [part], showing gain and loss. The first one and a half lines adduce the loss of not studying and practicing; the next one and a half lines praise Śāriputra's gain from studying and practicing. As for "The Dharma of all buddhas is like this," it must first be the provisional and later the real; this indicates the model of what is studied. The next half line clarifies that if one does not study this sūtra, one does not know it. As for "The Buddhas, teachers of the world," when Śāriputra first heard the brief preaching, he thought the Buddha was Māra; after hearing the broad preaching, he only then knew that he is the great master of the world. This half line clarifies recognizing the falsehood and correctness of the person. The next single line praises understanding the provisional and real of the Dharma. The lower line concludes generally without doubt, definitively comprehending both person and Dharma. The next half line clarifies that, both doubts having been eliminated, they rejoice in achieving the single culmination.