法華義疏 8.250

8.250

凡有二義：一者、十六王子有請轉大小二乘法輪之功，故前列之。二者、十六王子又能覆講。今正明與王子結緣，故初列也。「名曰智積」者，平等大智皆已積聚，故能請轉二輪及覆述《妙法華經》也。「皆捨所珍」者，至佛所意必欲出家，故捨小樂而求大樂也。「諸母涕泣而隨送之」者，愛情未斷是故涕泣，道緣已會故而隨送之。「到已頭面禮足」下，第二、次明敬歎。前長行身業恭敬，次偈頌口業稱歎。自有歎而不敬、敬而不歎、亦敬亦歎、非敬非歎，今具二也。偈文為四：初一行半，歎佛成道；次兩行，歎坐道場；次四偈，明自慶；後半偈，結歎。「爾時十六王子」下，第三、請轉法輪。前長行、次偈。偈文為三：初二行半，正請說法；次一行半，歎佛知機，釋堪請之德；後半行，正結請。而言「百福」者，一善有五品心，謂下、中、上、上中、上上，十善合五十，始有五十心，終有五十，故名百福也。

There are generally two reasons: first, the sixteen princes had the merit of requesting the turning of the wheel of the Dharma of both the Mahāyāna and Hīnayāna vehicles, so they are listed first. Second, the sixteen princes were also able to repeat the teaching. Now, because it is directly clarifying the forming of a karmic connection with the princes, they are listed first. 'Named Jñānākara (Wisdom Accumulation)' means that great universal wisdom was already accumulated [in him], and therefore he was able to request the turning of the two wheels and repeat the Lotus Sūtra. 'All relinquished their precious possessions' means that in going to the Buddha's location their intent was definitely to leave home; hence they relinquished small pleasures to seek great pleasure. 'Their mothers wept and escorted them' means that emotional attachment had not yet been severed, which is why they wept, but because their conditions for the Way had already converged, they escorted them. From 'Having arrived, bowing their heads and faces to his feet' down is the second [part], next explaining their reverence and praise. The preceding prose section is the bodily action of reverence; the subsequent verses are the vocal action of praise. There are instances of praising without reverence, reverence without praise, both reverence and praise, and neither reverence nor praise; here, both are present. The verse text has four parts: the first verse and a half praises the Buddha's attainment of the Way; the next two verses praise his sitting at the site of enlightenment; the next four verses explain their own celebration; and the final half-verse concludes the praise. From 'At that time the sixteen princes' down is the third [part], requesting the turning of the wheel of the Dharma. First is the prose, then the verses. The verse text has three parts: the first two and a half verses directly request the preaching of the Dharma; the next verse and a half praises the Buddha's knowledge of the capacities of beings, explaining the virtue that makes him worthy of being requested; and the final half-verse directly concludes the request. As for the phrase 'a hundred blessings', each wholesome deed has five grades of mind—inferior, medium, superior, superior-medium, and supreme-superior; the ten wholesome deeds make fifty in total, with fifty minds at the beginning and fifty at the culmination, which is why they are called a hundred blessings.