法華義疏 8.83

8.83

就偈凡有五十四行半，分為二：初四行，頌第一法說明權實二智；次有五十行半偈，頌第二譬說明形聲益物。上法說有八門，今轉勢說法，序歎佛出世大意，明今昔有默、說不同。開為四章：第一偈，歎佛昔隨機權說；第二偈，明如來昔日不說實法；第三，釋佛昔不說實意；第四，釋昔權說之意也。「破有法王」者，有人言：破二十五有名為破有，如《涅槃》明得二十五三昧、破二十五有。如來自破二十五有，出生死外、居法王之位；今出世亦為物破二十五有。又言破有者，眾生多滯於有，故以空藥破之。如《中論》云「大聖說空法為離諸見故」。然此二意皆是偏用之文。今言破有者。破一切有所得也。本謂有生死，故為說三乘；復言有三破三說一，遂封於一，說言非三非一中道之法；復言有此兩非之中終不免有，今破此有見故言破有。「如來尊重」下，第二、明昔不說實。上半明不說之人，下半明不說之事。超凡聖之表故稱為尊，德不可稱故名為重，此歎人也。「智慧深遠」者，竪不見其底為深，橫不惻其邊名遠，此歎佛內智也。「久默斯要」者，斯要即是平等大慧，內證斯法故稱為默。「不務速說」者，昔不怱務而即說也。又言務者事務，佛昔不得以大乘事務速為人說也。「有智若聞」下，第三、釋佛昔不說之意。夫論不說，其旨有二：一者、至道無言言即乖道，是故不說。故肇師云：「釋迦掩室於摩竭，淨名杜口於毘耶，豈曰無辨，辨所不能言也」。二者、如今文所明，恐根情未堪即生疑謗，故不說也。「是故迦葉」下，第四、釋昔權說意也。「令得正見」者，正見即正觀，正觀甚難周正，三世諸佛種種因緣令人得之。

As for the verses, there are fifty-four and a half stanzas in all, divided into two: The first four stanzas versify the first [section], the exposition in terms of Dharma, explaining the two wisdoms of upāya and the real. Next, there are fifty and a half stanzas versifying the second [section], the exposition through parables, explaining the benefiting of beings through form and voice. Above, the exposition in terms of Dharma had eight gates; now, shifting the presentation to preach the Dharma, it prefaces by praising the grand intent of the Buddha's appearance in the world, clarifying that there are differences of silence and speech between the present and the past. It is opened into four sections: The first stanza praises the Buddha's expedient preaching in accordance with capacities in the past. The second stanza clarifies that the Tathāgata did not preach the real Dharma in the past. The third explains the Buddha's intent in not preaching the real in the past. The fourth explains the intent behind the expedient preaching in the past. Regarding 'Dharma King who breaks through existence': someone says that breaking through the twenty-five realms of existence is called 'breaking through existence', as the Nirvāṇa [Sūtra] explains attaining the twenty-five samādhis and breaking through the twenty-five realms of existence. The Tathāgata himself broke through the twenty-five realms of existence, went beyond birth-and-death, and dwells in the station of the Dharma King; now appearing in the world, he also breaks through the twenty-five realms of existence for the sake of beings. Another says that regarding 'breaking through existence', sentient beings mostly stagnate in existence, so he breaks through it with the medicine of emptiness; as the Madhyamakaśāstra says: 'The Great Sage preached the Dharma of emptiness in order to leave behind all views.' However, both of these meanings are texts applied one-sidedly. Now, 'breaking through existence' means breaking through all grasping at existence. Originally, assuming that birth-and-death exists, he preached the three vehicles for their sake; then, stating that the three exist, he broke the three and preached the one; thereupon, people became fixated on the one, so he spoke of the Dharma of the middle way that is neither three nor one; then again, assuming that there is this 'middle' of the two negations, they ultimately did not escape existence. Now, breaking through this view of existence is called 'breaking through existence'. From 'The Tathāgata, revered and weighty' downward is the second [section], clarifying that in the past he did not preach the real. The first half clarifies the person who did not preach; the second half clarifies the matter not preached. Transcending the outer limits of ordinary people and sages, he is called revered; his virtue being beyond reckoning, he is called weighty—this praises the person. Regarding 'Wisdom deep and far-reaching': vertically, not seeing its bottom is 'deep'; horizontally, not fathoming its borders is 'far-reaching'—this praises the Buddha's internal wisdom. Regarding 'Long silent on this essential': 'this essential' is the great, equal wisdom; internally realizing this Dharma is called 'silent'. Regarding 'Not striving to preach it quickly': in the past, he was not hasty to immediately preach it. Another says that 'striving' means business or affairs: in the past, the Buddha could not quickly preach the affairs of the Mahāyāna for people. From 'If the wise hear it' downward is the third [section], explaining the Buddha's intent in not preaching in the past. Generally speaking, regarding not preaching, the principle has two aspects: First, the ultimate Way is without words; words run contrary to the Way, and for this reason he does not speak. Thus Master Sengzhao said: 'Śākyamuni remained secluded in his room in Magadha; Vimalakīrti stopped his mouth in Vaiśālī. Could it be said that they lacked eloquence? It was eloquence upon what cannot be spoken.' Second, as clarified in the present text, fearing that their capacities and dispositions were not yet capable [of it] and would immediately give rise to doubt and slander, he did not preach. From 'Therefore, Kāśyapa' downward is the fourth [section], explaining the intent behind the expedient preaching in the past. Regarding 'Causing them to attain right view': 'right view' is right contemplation; right contemplation is extremely difficult to make thoroughly correct, and the buddhas of the three periods use diverse causes and conditions to cause people to attain it.