法華論疏 2.325

2.325

異上證法，故云復有異義也。夫說法要具五種：一者有名字句身；二依佛所說所因；三依可化眾責其譬類，可化眾生而化之，不可化者即不化之；四責相，依音聲取所說之法；五所說法但有假名責體。問：依論，此偈云何頌上二種功德？答：初三偈頌上妙法功德，餘竝頌法師功德。上妙法功德中有二：初二偈明證甚深，次一偈明阿含甚深。初證甚深中，論主直開五義。今文分之為兩：初一偈總明甚深、後一偈別明功德甚深，亦初偈是能證之人甚深、次偈明所證之法甚深。長行中但明智慧一德甚深，偈中明一切功德甚深。次一偈頌阿含甚深者，上阿含甚深有八種，今但頌始終四種：初句頌第一受持讀誦甚深、次句頌第二修行甚深、次句頌快妙事甚深、次句頌第八不共甚深。「於無量億劫行此諸道」已下，頌法師功德。上法師功德有二：初略、次廣。今偈總攝為二：第一偈歎如來自德功德，即令眾生自行成就。第二偈已去，頌上令眾生化他行成就。頌上「吾從成佛已來，究竟盡諸法實相」文。從「如是大果報」已去，頌上化他功德。就文為二：初雙標二章門、次雙釋二章門。雙標者，初標佛解章門、次標眾生不解章門。標佛解章門明佛能自解。次標眾生不解，須化眾生令眾生得解。從「假使滿世間」者，釋二章門，初釋眾生不解章門；從「又告舍利弗」下，釋唯佛解章門。〈方便品〉經必須依論講之，偈亦須望論意。頌長行餘文句必不須可知。

Because it differs from the aforementioned Dharma of realization, it is said that 'there is also another meaning.' Teaching the Dharma necessarily possesses five factors: first, having corpuses of names, phrases, and phonemes; second, having a basis in what the Buddha taught; third, examining similes and parallels according to the sentient beings who can be transformed—transforming those sentient beings who can be transformed, and not transforming those who cannot be transformed; fourth, examining characteristics, apprehending the Dharma taught in reliance on vocal sounds; fifth, the Dharma taught being merely nominal designations, examining its substance. Question: According to the treatise, how do these verses summarize the two kinds of merits above? Answer: The first three verses summarize the aforementioned merits of the sublime Dharma, and the remaining ones all summarize the merits of the Dharma master. Among the aforementioned merits of the sublime Dharma there are two: the first two verses explain the profound nature of realization; the next verse explains the profound nature of the Āgama. Within the profound nature of realization first mentioned, the treatise master simply opened five meanings. The present text divides them into two: the first verse generally explains the profound nature; the latter verse specifically explains the profound nature of the merits. Also, the first verse is the profound nature of the person who can realize; the next verse explains the profound nature of the Dharma that is realized. In the prose section, only the profound nature of the single virtue of wisdom was explained; in the verses, the profound nature of all virtues is explained. The next verse summarizes the profound nature of the Āgama: above, the profound nature of the Āgama was of eight kinds, but now it summarizes only four kinds from beginning to end: the first line summarizes the first, the profound nature of upholding and reciting; the next line summarizes the second, the profound nature of practice; the next line summarizes the profound nature of splendid matters; the next line summarizes the eighth, the profound nature of being uncommon. From 'practicing these paths for immeasurable koṭis of kalpas' onward, it summarizes the merits of the Dharma master. Above, the merits of the Dharma master were two: first brief, next detailed. The present verses encompass them into two: the first verse praises the merits of the Tathāgata's own virtue, which leads sentient beings to accomplish their own practice. From the second verse onward, it summarizes the above leading of sentient beings to accomplish practice for transforming others, summarizing the text: 'Since I attained Buddhahood, I have completely penetrated the true reality of all phenomena.' From 'such great retribution' onward, it summarizes the aforementioned merits of transforming others. In the text there are two parts: first, marking the two section headings together; second, explaining the two section headings together. Marking them together: first, marking the section heading of the Buddha's understanding; second, marking the section heading of sentient beings' lack of understanding. Marking the section heading of the Buddha's understanding clarifies that the Buddha can understand by himself. Next, marking sentient beings' lack of understanding [shows that] it is necessary to transform sentient beings so that they attain understanding. From 'suppose a world full' onward, it explains the two section headings: first, explaining the section heading of sentient beings' lack of understanding; from 'he again addressed Śāriputra' downward, explaining the section heading that only the Buddha understands. The sūtra of the Skillful Means Chapter must be lectured upon in reliance on the treatise, and the verses must also be viewed in light of the treatise's meaning. The remaining phrases of the verses summarizing the prose are naturally self-evident.