法華經義記 4.3

4.3

此品名目未應在此。何以知之？譬喻之意本為中根人譬說開三顯一，但法說開三顯一化上根人猶自未竟，云何已是譬喻說耶？所以題品在中者，蓋是出經者分卷令調，故割法說之餘安置此中，不欲令卷有大小，是故移譬喻品名置第二卷初。若實論品處，正從「舍利弗白佛言，世尊我今無復疑悔」以下，此處方是〈譬喻品〉也。若用此法說四段准下譬說化中根人四段者，亦應具四品：第一正法說之處即應言法說品，無異下化中根人中〈譬喻品〉也。若是領解段即應言領解品，無異下化中根人〈信解品〉也。若是述誠段即應言述誠品，無異下化中根人有〈藥草品〉也。若是受記段即應言受記品，無異下化中根人有〈四大弟子受記品〉也。今法說四段所以無有如此品者，有三義因緣：其第一意正以下類上，下譬說中既有四品，今以下類上其義可求，若以上類下，下亦應無四品，是故互相映發有無意趣自顯。第二義言但法說文句少故不復立四品，第三義亦可是出經者深取佛意止作二十七品。于時時眾感悟所宜，如脫更立於時眾無益，然他方異土亦何啻二十七品也。但法說開三顯一化上根中本有四段，從此以下盡偈是第二段，明上根舍利弗等領解也。前判法說四段之中，例開為二，今此領解段中有二者，第一是經家敘舍利弗得解之相，第二正是舍利弗領解之辭。又就此兩段中各開為二，初經家敘中有二者：第一先明經家敘內心歡喜，第二經家敘外形恭敬，從「即起合掌」下是也。「而白佛言」以下是第二正領解之辭，亦有二者，第一是長行，第二是偈頌也。今且就長行中自有三段，第一正明舍利弗自陳得解故歡喜，第二從「是我等咎非世尊也」下竟「思惟取證」，詺為悔過自責也。第三「我從昔來」下訖長行，結領解也。又就此三段中各開為二，又就各開為二中，初重例皆不開，第二重中例復各開為二也。今初段中二者，第一正領解，第二從「所以者何」下，舉昔日之憂形釋今日之喜，昔日既有悔有疑故恒憂，今日疑悔除故所以喜也。就此第二釋中例皆開二者，第一舉昔日悔，第二舉昔日疑。「所以者何」下竟「失於如來無量知見」，是第一詺為舉昔日之悔形釋今日之喜，是則顯今日得解之相。何以知然？昔日《大品》座時親見菩薩受學大乘受記成佛，而我不豫斯例，悔不取大可感可傷。「無量知見」者即是佛果，然此佛果是昔日所不取，是所悔之事也。從「世尊我常獨處」下竟「而見濟度」是第二舉昔日疑形釋今日喜，既實有大乘之法、我等同入無生之理，云何如來以小乘度我、以大乘度彼？此則以理惑教生此疑心也。

The title of this chapter should not yet be here. How is this known? The intent of using parables was originally to expound parables revealing the One by opening the three for people of middling faculties; but the exposition by dharma revealing the One by opening the three to transform people of superior faculties is not yet finished, so how could this already be the parabolic exposition? The reason the chapter title is placed in the middle is presumably that the editor of the sūtra divided the fascicles to balance them, and thus cut off the remainder of the exposition by dharma and placed it here, wishing to prevent fascicles from being unequal in length; for this reason he moved the title of the Parable Chapter to the beginning of the second fascicle. If one considers the actual location of the chapter, it is properly from "Śāriputra said to the Buddha: 'World-Honoured One, I now have no further doubts or regrets'" onward that is the "Parable Chapter". If one were to use these four sections of the exposition by dharma to correlate with the four sections below of the parabolic exposition transforming people of middling faculties, there should likewise be four chapters: the place of the first exposition by dharma should be called the Chapter on the Exposition by Dharma, no different from the "Parable Chapter" below among [the sections] transforming people of middling faculties. What is the section of receptive understanding should be called the Chapter on Receptive Understanding, no different from the "Chapter on Faith and Understanding" below among [the sections] transforming people of middling faculties. What is the section narrating sincerity should be called the Chapter on Narrating Sincerity, no different from the existence of the "Medicinal Herbs Chapter" below among [the sections] transforming people of middling faculties. What is the section on receiving prediction should be called the Chapter on Receiving Prediction, no different from the existence of the "Chapter on the Bestowal of Prediction on the Four Great Disciples" below among [the sections] transforming people of middling faculties. Now, the reasons why these four sections of the exposition by dharma do not have such chapters comprise three points: The first meaning is that the above is properly categorized by the below; since there are four chapters in the parabolic exposition below, now by categorizing the above by the below, its meaning can be sought. If one categorized the below by the above, below there should likewise not be four chapters; therefore, by illuminating each other, the purport of their presence or absence is naturally made apparent. The second meaning is that simply because the words and phrases of the exposition by dharma are few, four chapters were not established again. As for the third meaning, it may also be that the editor of the sūtra deeply grasped the Buddha's intent and stopped at twenty-seven chapters. At that time, this was what was appropriate for the awakening of the assembly of the time; if he had mistakenly established more, it would have been of no benefit to the assembly of the time. Yet in other lands and different realms, how could there be merely twenty-seven chapters? However, in the exposition by dharma revealing the One by opening the three to transform those of superior [faculties], there were originally four sections; from here down to the end of the verses is the second section, which clarifies the receptive understanding of Śāriputra and others of superior faculties. In the previous classification of the four sections of the exposition by dharma, following the precedent, each is divided into two. Now, in this section on receptive understanding, there are two parts: first, the compiler of the sūtra narrates the signs of Śāriputra attaining understanding; second is properly Śāriputra's words of receptive understanding. Moreover, each of these two sections is divided into two. In the first narration by the compiler of the sūtra, there are two: first, it clarifies that the compiler of the sūtra narrates joy in the internal mind; second, the compiler of the sūtra narrates reverence in the external form, which is from "immediately arose, joined his palms" downward. From "and said to the Buddha" downward is the second, properly being the words of receptive understanding, which also has two parts: first is prose, and second is verses. Now, in the prose itself there are three sections: first, it properly clarifies Śāriputra's self-declaration of joy because he has attained understanding; second, from "This was our fault, not the World-Honoured One's" down to the end of "pondering to attain realization", is designated as repenting faults and reproaching oneself; third, from "From the past onwards" down to the end of the prose, concludes the receptive understanding. Moreover, each of these three sections is divided into two; and in each being divided into two, following the precedent, the first layer is not further divided, while in the second layer, following the precedent, each is again divided into two. Now, in the first section there are two parts: first is the proper receptive understanding; second, from "Why is this?" downward, adduces past sorrow to contrast with and explain present joy. In the past, since there were regret and doubt, he was constantly sorrowful; today, because doubt and regret have been eliminated, he is joyful. In this second explanation, following the precedent, it is divided into two: first, adducing past regret; second, adducing past doubt. From "Why is this?" down to "losing the Tathāgata's immeasurable knowledge and vision" is the first, designated as adducing past regret to contrast with and explain present joy, which reveals the sign of attaining understanding today. How is this known to be so? In the past, when attending the assembly of the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, he saw in person bodhisattvas receiving training in the Great Vehicle and receiving prediction of becoming buddhas, but he was not included in this category, and regretted not taking up the Great [Vehicle], which was lamentable and distressing. "Immeasurable knowledge and vision" is the fruition of buddhahood; however, this fruition of buddhahood was what was not taken up in the past, and was the matter regretted. From "World-Honoured One, I constantly dwelt alone" down to "yet being saved" is the second, adducing past doubt to contrast with and explain present joy: since the Dharma of the Great Vehicle truly exists and we equally enter the principle of non-arising, why did the Tathāgata save me with the Small Vehicle and save them with the Great Vehicle? This is being confused about the teaching by means of the principle, giving rise to this doubtful mind.