法華義疏 9.29

9.29

「汝等勿謂」下，第二、歎滿願過去德。時眾但謂現在有上弘下利之功，未知過去亦有此德，故今歎之。就文為三：一、明過去九十億佛所有上弘下利之功；第二、於七佛所有上弘下利之能；第三、於釋迦佛所說法人中最為善巧。此即從多佛以至少佛也。初文為三：第一、歎滿願智慧；第二、歎其神通；第三、以具智慧神通故廣能益物。初開又三：前、歎有慧，即實方便也。「又於諸佛所說空法」，第二、歎空慧，謂方便實也。「得四無礙智」下，第三、合歎空有二慧，以具了空有方能無礙說法，不爾則成有所得也。「具足菩薩神通之力」，第二，次歎神通也。「彼佛世人」下，第三，明以具通慧廣能益物。就文又二：初、歎成就眾生。「為淨佛土故」下，第二、歎淨佛國土。前又二句：一、通益四乘眾生。「又化無量」以下，別益求佛人也。「諸比丘」下，第二、歎於七佛法中上弘下利之德。「今於我所」下，第三、歎於釋迦佛所說法中第一。

From "You must not think" downward is the second part, praising Pūrṇa's past virtues. The assembly at the time only thought he had the merits of propagating upward and benefiting downward in the present, not knowing that he also had these virtues in the past; therefore he praises them now. In terms of the text, there are three: first, clarifying his merit of propagating upward and benefiting downward in the presence of ninety billion Buddhas in the past; second, his ability to propagate upward and benefit downward in the presence of seven Buddhas; third, being the most skillful among preachers of the Dharma under Śākyamuni Buddha. This goes from many Buddhas to few Buddhas. The initial text has three: first, praising Pūrṇa's wisdom; second, praising his supernatural powers; third, his extensive ability to benefit beings because he is equipped with wisdom and supernatural powers. The first opens again into three: first, praising his possession of wisdom, which is real upāya. "Moreover, regarding the Dharmas of emptiness taught by the Buddhas" is the second, praising the wisdom of emptiness, which refers to upāya-reality. From "Attained the four unobstructed knowledges" downward is the third, combined praise of both wisdoms of emptiness and existence: only by fully understanding emptiness and existence can one preach the Dharma without obstruction; otherwise, it becomes grasping. "Endowed with the bodhisattva's supernatural powers" is the second, next praising supernatural powers. From "The people of that Buddha's world" downward is the third, clarifying his extensive ability to benefit beings by possessing supernatural powers and wisdom. In terms of the text, there are again two: first, praising the maturation of sentient beings; from "For the sake of purifying the Buddha lands" downward is the second, praising the purification of Buddha lands. The former also has two phrases: first, universally benefiting sentient beings of the four yānas; from "Moreover, transforming immeasurable" downward specifically benefits those seeking Buddhahood. From "O monks" downward is the second, praising the virtue of propagating upward and benefiting downward within the teachings of the seven Buddhas. From "Now under me" downward is the third, praising him as foremost among those preaching the Dharma under Śākyamuni Buddha.