法華論疏 2.174

2.174

依何等名字章句者，釋上種種言辭也。隨何等何眾生者，隨萬類眾生，故有種種言辭。然羅什法師經無此四種功德文，但言「吾從成佛已來種種因緣譬喻廣演言教」。種種因緣，當是四中之第三。廣演言教，可擬第四功德。種種譬喻，可擬第二。無第一種種方便。所以然者，無數方便中攝一切方便，故初更無方便也。問：此四種功德云何次第？答：一切諸佛皆住八相成道故。第一明住功德，所以住八相者，如來知染知淨。令眾生捨染得淨，故有第二教化功德。夫欲化物，須內備諸德，即與法相應，故有第三畢竟功德。德備於內巧說於外，故有第四說法功德。此四攝化物義，故總名法師功德。

"Relying on whatever names, words, and phrases" explains the "various kinds of words and phrases" above. "In accordance with whatever sentient beings" means in accordance with the myriad kinds of sentient beings; hence there are various kinds of words and phrases. However, Master Kumārajīva's sūtra text lacks these four kinds of merits, saying merely: "Ever since I attained Buddhahood, through various causes, conditions, and parables, I have broadly expounded the verbal teachings." "Various causes and conditions" should correspond to the third of the four. "Broadly expounded the verbal teachings" can correspond to the fourth merit. "Various parables" can correspond to the second. It lacks the first, "various skillful means". Why is this? Because all skillful means are subsumed within the countless skillful means; thus at the beginning there is no separate "skillful means". Question: What is the sequence of these four kinds of merit? Answer: All Buddhas abide in the eight aspects of attaining awakening. The first clarifies the merit of abiding. As for why they abide in the eight aspects: the Tathāgata knows defilement and knows purity. In order to cause sentient beings to abandon defilement and attain purity, there is the second, the merit of edification. To transform beings, one must inwardly be replete with all virtues, thereby according with the Dharma; hence there is the third, ultimate merit. With virtues replete within, he skillfully expounds them outwardly; hence there is the fourth, the merit of expounding the Dharma. These four encompass the meaning of transforming beings; hence they are collectively called the merits of a Dharma master.