法華經義記 6.49

6.49

「迦葉當知如來亦復如是」，自此下是第二合譬。但上開譬中本有二，一者是稟澤增長譬，二者不自知譬。今此合譬中，亦有二段者，第一從「如來亦復如是」下竟「具足蒙潤各得生長」，合稟澤增長譬；第二從「如來說法一相一味」以下，合不自知譬也。就第一段中有二，第一歷別正合，第二舉外譬帖合也。歷別合者，但上稟澤譬本有三，三中各有二，今者合之為體，宜開為五。所以不六者，上開能稟譬中有二，一者本，二者末。今但合末不合其本，所以成五段。又不次第，今先合雲，二合草木，三合雨，四合受潤，五合增長。但上草木本是第一，今者在第二。上作次第者，先有草木然後興雲注雨則受潤增長；今此中則先興雲蔭草木，然後注雨令草木受潤增長也。就合雲譬中有二重，一者舉佛形合雲，二者舉如來聲教合雲。佛形聲普周，皆譬於雲，但第一舉如來形合雲中，自有二階，第一正舉如來形合，第二言「如大雲起」舉外譬帖合也。「以大音聲」此下是第二，舉如來聲教合雲，亦有二重，第一舉總合雲，第二舉別合雲。此兩段各有二。舉總合雲二者，第一言「以大音聲普遍天人阿修羅」，此正舉總聲教合雲；第二言「如彼大雲」下竟「大千國土」，此舉外譬帖合。從「於大眾中而唱是言」以下，第二舉別聲教合雲，就此第二亦有二。亦有二者，第一正舉別聲教合，第二獎勸時眾來聽法也。就第一舉別聲教合中自有六種別聲教：第一從「於大眾中而唱是言」以下，先明如來有十號之德。第二從「未度者令度」下，明四弘誓之德。第三從「今世後世如實知之」，此明三達之德，今世即是現在世，後世即是過去世，亦是未來世。若據現在追望過去，此即後世；若背未來向過去，此未來即是後世之義也。第四言「我是一切知者」，此明種智。知一切法，故言一切智，此即舉境目智也。第五言「一切見者」，此則明五眼之德也。第六言「知道者」下，明有導師之德，「開導者」，開三乘是方便說，三乘法只是一乘法，故言有導師德也。「汝等天人阿修羅」此下是第二獎勸來聽法也。「爾時無數千萬億種」下竟「來聽法」，此是第二合上草木，上言「所生卉木」。「來至佛所而聽法」，上開譬所無，今日義出也。「如來于時觀是眾生」，此下是第三合上雨，上言「一時等注」也。「種種無量」此下是第四合上受潤，此合中自有二，即合上二，上言「隨上中下」，今言「種種無量」，正合隨上中下也。「皆令歡喜快得善利」，即合上「各有所受」也。「是諸眾生聞是法已」此下是第五即合上增長，上言「一雲所雨稱其種性」。今就此合譬中自有二，一者明報果，即是「是諸眾生聞是法已，現世安穩後生善處」也。「亦得聞法」此下是第二，明得習果也。

"Kāśyapa, you should know that the Tathāgata is also like this": from this point on is the second [section], the application of the parable. Previously, in the unfolding of the parable, there were fundamentally two parts: first, the parable of receiving moisture and growing; second, the parable of not knowing for oneself. Now, in this application of the parable, there are also two sections. The first, from "the Tathāgata is also like this" down to "they fully receive the moisture and each achieves growth", applies the parable of receiving moisture and growing. The second, from "the Dharma taught by the Tathāgata has one characteristic and one flavour" onward, applies the parable of not knowing for oneself. Within the first section there are two parts: first, the direct application in detail; second, adducing the external parable to match and apply. As for the detailed application: previously the parable of receiving moisture fundamentally had three parts, each containing two aspects. Now, in uniting them into an entity, it is fitting to open it into five. Why are there not six? In the previous unfolding, the parable of the capable recipient had two aspects: first, the root; second, the branch. Now, it only applies to the branch and does not apply to its root; hence it forms five sections. Moreover, the order is not the same: now it first applies the cloud, second applies the plants and trees, third applies the rain, fourth applies the reception of moisture, and fifth applies the growth. Previously, the plants and trees were fundamentally the first, but now they are second. In the previous order, first there were plants and trees, and then clouds arose and poured down rain, whereupon they received moisture and grew; now, herein, the cloud first arises to shade the plants and trees, and then pours down rain to make the plants and trees receive moisture and grow. Within the application of the cloud parable there are two layers: first, adducing the Buddha's physical form to match the cloud; second, adducing the Tathāgata's voice and teaching to match the cloud. The Buddha's form and voice are universally pervasive, both being compared to a cloud. In the first part, adducing the Tathāgata's form to match the cloud, there are two steps: first, directly adducing the Tathāgata's form to apply; second, stating "just as a great cloud arises", which adduces the external parable to match and apply. "With a great sound": from this point on is the second part, adducing the Tathāgata's voice and teaching to match the cloud, which also has two layers: first, adducing the general to match the cloud; second, adducing the specific to match the cloud. Each of these two sections has two parts. The two parts of adducing the general to match the cloud are: first, stating "with a great sound it universally reaches devas, humans, and asuras", which directly adduces the general voice and teaching to match the cloud; second, stating "like that great cloud" down to "the lands of the great trichiliocosm", which adduces the external parable to match and apply. From "amidst the great assembly he utters these words" onward, the second part adduces the specific voice and teaching to match the cloud; within this second part there are also two. These two are: first, directly adducing the specific voice and teaching to apply; second, encouraging and exhorting the assembly of that time to come and listen to the Dharma. Within the first part, directly adducing the specific voice and teaching to apply, there are six kinds of specific voice and teachings: First, from "amidst the great assembly he utters these words" onward, it first clarifies that the Tathāgata possesses the virtues of the ten epithets. Second, from "those not yet crossed over I cause to cross over" onward, it clarifies the virtues of the four great vows. Third, from "I know the present world and future worlds as they truly are", this clarifies the virtue of the three clear knowledges. "The present world" is the present lifetime; "future worlds" are the past lifetimes and also the future lifetimes. If, based on the present, one looks back toward the past, this is [also meant by] a "world [other than the present]"; if one turns away from the future toward the past, this future is also the meaning of "future worlds". Fourth, stating "I am the all-knower", this clarifies omniscience. Knowing all dharmas, he is called "all-knowing"; this is designating the wisdom by citing its cognitive object. Fifth, stating "the all-seer", this clarifies the virtue of the five eyes. Sixth, stating "the one who knows the path" onward, it clarifies that he possesses the virtue of a guide. "The one who opens and guides": opening the three vehicles is an expedient teaching; the three vehicles' dharmas are simply the One Vehicle's Dharma, so it is said that he possesses the virtue of a guide. "You devas, humans, and asuras": from this point on is the second part, encouraging and exhorting them to come and listen to the Dharma. From "at that time, countless thousands of myriads of koṭis of kinds" down to "came to listen to the Dharma", this is the second, applying to the plants and trees above; above it said "the plants and trees that grow". "Coming to the Buddha's place to listen to the Dharma" was not in the previous unfolding of the parable; today its meaning is brought out. "The Tathāgata at that time observes these sentient beings": from this point on is the third, applying to the rain above; above it said "pours down equally at one time". "Various and limitless": from this point on is the fourth, applying to the reception of moisture above. Within this application there are two parts, which match the two above: above it said "according to superior, middling, or inferior"; here it says "various and limitless", directly matching "according to superior, middling, or inferior". "Causing them all to rejoice and swiftly obtain good benefit" matches "each having that which they receive" above. "These sentient beings, having heard this Dharma": from this point on is the fifth, matching the growth above; above it said "rained upon by the one cloud according to their nature". Now, within this application of the parable there are two parts: first, clarifying the retribution fruit, which is "these sentient beings, having heard this Dharma, are at peace in the present life and later born in good places"; from "and also get to hear the Dharma" onward is the second part, clarifying the attainment of the fruit of habitual cultivation.