法華經義記 2.21

2.21

「雨大法雨」者，此下中間三句為前後兩句作譬，自分為兩意：第一句通為開三顯一、開近顯遠作譬；第二兩句各別作譬，吹螺一句為開三與開近作譬，擊鼓為顯一與顯遠作譬也。所以名作雨大法雨者，但昔三乘人執三因決定別異，無有得佛之義；且又昔日二乘小心狹劣，不能廣化眾生沾被萬物；又執三果，究竟無有進求之心，此是枯旱之義。如我今日思惟忖度，如來出定之後必說大乘因，明三乘人皆成菩提受記得佛，明佛果更有，復倍為期，此則是雨大法雨，沾潤之義也。「吹大法螺」者，外國言吹螺改號，但昔日三乘人執昔日三因三果，自言決定不可移改，明今日如來出定之後，必說無有三乘之別、三果之殊，此則改昔日三乘號令，立今日一因一果之號，是故下經文言開方便門，即是改三乘之號。何以知之？昔日不言三乘是方便，如來下既言開方便門，此則改昔日號令也。「擊大法鼓」者，前吹螺改號，今嚴鼓誡兵。夫誡兵之法，便萬心同契齊卛物情，將欲有所為作，表明今日如來應說一因一果，是故下言示真實相，時眾不可不欣心澍渴仰欣，形異心同齊竪意志欣聞異唱也。又言前吹螺一句，正明改昔三因三果號令，作今一因一果之號令。嚴鼓誡兵者，將欲前進破陣，內合昔日止言斷四住地煩惱，今日猶有無明住地煩惱，時應斷此無明住地煩惱，故言嚴鼓誡兵也。

"Rain down the rain of the great Dharma": here, the middle three phrases serve as parables for the preceding and succeeding two phrases, and naturally divide into two meanings: the first phrase serves generally as a parable for opening the three and revealing the one, and opening the near and revealing the distant; the second two phrases serve separately as parables: the phrase on blowing the conch serves as a parable for opening the three and opening the near, and beating the drum serves as a parable for revealing the one and revealing the distant. The reason it is called raining down the rain of the great Dharma is that formerly the people of the three vehicles clung to the three causes as definitively distinct, having no notion of attaining Buddhahood; moreover, formerly the two vehicles had small, narrow, and inferior minds, unable to transform sentient beings broadly and moisten all things; furthermore, they clung to the three effects, having utterly no intention to advance and seek [further]—this has the meaning of drought. According to what I reflect and conjecture today, after the Tathāgata emerges from meditative absorption, he will certainly preach the Mahāyāna cause, clarifying that the people of the three vehicles will all achieve bodhi and receive prophecies of attaining Buddhahood, and clarifying that the Buddha-effect has further [dimensions], twice as great an extent; this, then, is raining down the rain of the great Dharma, having the meaning of moistening. "Blow the conch of the great Dharma": in foreign countries, it is said that blowing the conch changes orders. Formerly, the people of the three vehicles clung to the three causes and three effects of former times, declaring of themselves that they were definitive and unalterable; this clarifies that after the Tathāgata emerges from meditative absorption today, he will certainly preach that there is no distinction of three vehicles and no difference of three effects; this is to change the former commands of the three vehicles and establish today the order of the single cause and single effect. Therefore, the text of the sūtra below says, "opening the gate of skilful means", which is precisely changing the orders of the three vehicles. How is this known? Formerly, it was not said that the three vehicles were skilful means; since the Tathāgata below says "opening the gate of skilful means", this changes the former commands. "Beat the drum of the great Dharma": previously, blowing the conch changed the orders; now, striking the drums disciplines the troops. As for the rule of disciplining troops, it unites ten thousand minds in one accord and rallies the spirits of all things, being about to undertake action. This signifies that today the Tathāgata ought to preach the single cause and single effect; therefore, below it says, "demonstrating the real mark". The assembly of the time cannot but rejoice, thirst, look up with reverence, and be gladdened, being different in physical form but identical in mind, equally resolving their wills and rejoicing to hear the extraordinary proclamation. It is also said: the previous phrase on blowing the conch directly clarifies changing the former commands of the three causes and three effects to make them the present commands of the single cause and single effect. Striking the drums to discipline the troops refers to being about to advance and break the [enemy] ranks; internally, this corresponds to the fact that formerly one only spoke of severing the afflictions of the four entrenchment grounds, whereas today there are still the afflictions of the entrenchment ground of fundamental ignorance; now is the time when these afflictions of the entrenchment ground of fundamental ignorance ought to be severed; hence it says, "striking the drums to discipline the troops".