法華義疏 9.156

9.156

就偈頌為三：初二偈，頌第一、二世弟子勸供養兩種法師兼自受持；次十三偈，頌上二種法師；後一偈，歎法釋成美人。就初兩偈又開二別：第一偈上半，明欲成就自然智者，此是無功用智也。第二偈，明一切種智慧者，此明二種智：一切種智照有智也，慧者一切智照空慧也。「若有能受持」下，第二，十三偈，又開兩別：初七偈，頌兩世法師；次六偈，頌前信毀。就前又二：初四偈，頌佛在世二種法師；次三行，頌佛滅後二種法師。就前又二：一行頌下品，三行頌上品。佛滅後亦二：二行頌上品，一行頌下品。次頌信毀亦六行：二行頌毀之得罪，四行頌敬之得福也。供養持經人勝佛者，亦不就福田及心，但得供養稱歎則增進自行化他，佛則不爾，故過佛也。而《智度論》云供養十方補處菩薩，不及佛者，此約福田優劣判也。

As for the verses, there are three sections: the first two verses summarize the first section—the disciples of the two periods, urging offerings to the two kinds of Dharma masters along with one's own receiving and upholding; next, thirteen verses summarize the above two kinds of Dharma masters; finally, one verse praises the Dharma to complete the praise of the person. Within the first two verses, there are again two divisions: the first half of the first verse clarifies the wish to accomplish unconditioned knowledge—this is effort-free knowledge. The second verse clarifies the wisdom of all modes—this clarifies two kinds of wisdom: knowledge of all modes is the knowledge that illuminates existence, while “wisdom” is the wisdom of all-knowledge that illuminates emptiness. From “If there is anyone who can receive and uphold” onward, the second section of thirteen verses is again divided into two: the first seven verses summarize the Dharma masters of the two periods; the next six verses summarize the previous faith and disparagement. Within the former there are again two parts: the first four verses summarize the two kinds of Dharma masters during the Buddha's presence in the world; the next three lines summarize the two kinds of Dharma masters after the Buddha's parinirvāṇa. Within the former there are again two: one line summarizes the inferior rank, and three lines summarize the superior rank. After the Buddha's parinirvāṇa there are also two: two lines summarize the superior rank, and one line summarizes the inferior rank. Next, the summary of faith and disparagement also has six lines: two lines summarize the guilt incurred from disparagement, and four lines summarize the blessings obtained from reverence. Regarding the offerings made to the keeper of the sūtra surpassing those made to the Buddha: this is also not evaluated in terms of the field of merit or the mind; it is simply that upon receiving offerings and praise, his own practice and his transformation of others are advanced, whereas this is not the case for the Buddha; therefore, it surpasses [offerings to] the Buddha. As for the Da zhidu lun stating that making offerings to bodhisattvas of the ten directions bound to one final birth does not equal [offerings to] the Buddha, this is judged in terms of the superiority or inferiority of the field of merit.