法華經義記 1.22

1.22

次第二重，又就此三段之中各開為二。序中二者，第一，從「如是我聞」訖「退坐一面」以來，詺為通序，正明眾經通有，稱通序也。第二，從「爾時世尊四眾圍繞」盡品，詺為別序，正言眾經各異、部部不同也。故如欲說《涅槃》，大音宣告、放光動地以為別序；欲說《勝鬘》，父母送書以為別序；欲說《維摩》，長者獻蓋為別序。此經天雨四華、地六種動為別序也。然通序亦名證信序，明佛法理同；別序亦名開發序，明此經意異也。正宗中有兩段者，但此經只以因果為宗，是故第一〈方便品〉以下，盡〈安樂行品〉有十二品經，正開三顯一以明因義，譬蓮家之花也。第二從〈踊出品〉以下，竟〈分別功德品〉中彌勒說偈頌佛長行以來，凡有兩品半經，詺為開近顯遠以明果義，喻若花家之蓮。前辨因義，後明果宗，然則因果雙說，經之正體也。第三流通中有兩段者，第一從彌勒說偈後長行言「佛告彌勒其有眾生聞佛壽命長遠」以下，竟〈妙莊嚴王品〉，有十二品半經，詺為化他流通。明此一段高行菩薩非唯自能受持讀誦，復能傳授未聞，是故《維摩經》言：「譬如勝怨乃可為勇，如是兼除老病死者，菩薩之謂也。」第二〈普賢勸發品〉一品，詺為自行流通。所以爾者，前藥王、妙音等諸大菩薩苦行通經，皆亡身濟物沒命度人，但始行菩薩未全能爾，便於通經之道生退沒之心，是故如來勸人言，若使不能喪身護法弘經化他者，亦可自能受持讀誦，自受持讀誦即是自行流通。何故然者？若使此人不自受持讀誦者，經於此人則不流通。此人既能受持讀誦，經於此人得流，即是通也。

Next, in the second layer of division, each of these three sections is further divided into two. Regarding the two in the preface: first, from 'Thus have I heard' down to 'withdrew to sit to one side' is designated the common preface; it is called the common preface because it directly clarifies what is common to all sūtras. Second, from 'At that time the World-Honoured One was surrounded by the fourfold assembly' to the end of the chapter is designated the distinct preface; it directly expresses what is distinct to each sūtra and differs text by text. Thus, when about to expound the Nirvāṇa [Sūtra], the great sound proclaimed it and light was emitted shaking the earth, which served as the distinct preface; when about to expound the Śrīmālā [Sūtra], the parents sending a letter served as the distinct preface; when about to expound the Vimalakīrti [Sūtra], the elder offering canopies served as the distinct preface. In this sūtra, the sky raining four kinds of flowers and the earth shaking in six ways serve as the distinct preface. Moreover, the common preface is also called the preface certifying faith, clarifying that the principles of the Buddha's Dharma are identical; the distinct preface is also called the preface of revelation, clarifying that the import of this sūtra is distinct. As for there being two sections within the main exposition: because this sūtra takes cause and effect alone as its essential doctrine, the first part, from the 'Skillful Means Chapter' onwards through the 'Peaceful Practices Chapter', comprises twelve chapters, which directly opens the three and reveals the one to clarify the meaning of the cause, like the blossom of the lotus plant. The second part, from the 'Welling Forth from the Earth Chapter' downwards through the prose passage where Maitreya speaks verses praising the Buddha in the 'Discrimination of Merits Chapter', comprises two and a half chapters, which is designated as opening the near and revealing the distant to clarify the meaning of the fruition, like the seed-pod of the lotus plant. The former discerns the meaning of the cause, and the latter clarifies the essential doctrine of the fruition; thus the dual exposition of cause and effect constitutes the primary body of the sūtra. As for there being two sections within the third [section], the dissemination: the first part, from the prose passage after Maitreya's verses saying 'The Buddha addressed Maitreya: "If there are sentient beings who hear that the Buddha's life span is so long and far-reaching"' downwards through the 'Chapter of King Wonderful Adornment', comprises twelve and a half chapters, which is designated as dissemination for transforming others. This clarifies that in this section, bodhisattvas of lofty practice are not only able themselves to receptively uphold, read, and recite it, but are also able to transmit it to those who have not yet heard it. Therefore the Vimalakīrti Sūtra says: 'Just as one who overcomes a foe can be deemed brave, so too one who eliminates both old age, sickness, and death—such is what is called a bodhisattva.' Second, the single chapter, the 'Encouragement of Samantabhadra Chapter', is designated as dissemination for self-practice. The reason for this is that the previous great bodhisattvas such as Bhaiṣajyarāja and Gadgadasvara propagated the sūtra through ascetic practices, all sacrificing their bodies to rescue beings and giving up their lives to deliver people; however, bodhisattvas of initial practice are not yet entirely able to do so, and thus might generate a mind of retreating and sinking regarding the way of propagating the sūtra. Therefore the Tathāgata encouraged people, saying that even if one is unable to forfeit one's body to protect the Dharma and propagate the sūtra to transform others, one can still personally receptively uphold, read, and recite it. Personally receptively upholding, reading, and reciting it is precisely dissemination for self-practice. Why is this so? If this person does not personally receptively uphold, read, and recite it, the sūtra is not disseminated with respect to this person. Since this person is able to receptively uphold, read, and recite it, the sūtra achieves flow with respect to this person, which is precisely transmission.