法華經義記 6.54

6.54

「迦葉當知」此下有四十七行是第二，即頌上第二昔日不解。上長行中本有二，一者開譬，二者合譬。今就此四十七行中，亦分為二，初有十行半頌開譬，第二「佛亦如是」有三十六行半頌合譬。上開譬本有二，第一稟澤增長譬，第二明不自知譬。今就十行半亦分為二，前有九行半頌稟澤增長，後有一行頌不自知。但上稟澤增長譬中本有三，一者能稟，二者所稟，三者正明稟澤增長。今就九行半亦分為三，但不次第耳。第一先有四行，超頌第二所稟也。第二有兩行半，還來頌上第一能稟也。第三有三行，頌上第三正明稟澤增長也。但上所稟譬中本有雲雨為本末，今先有三行頌雲也。次「其雨普等」有一行頌雨也。上雨雲譬，譬於形聲兩事，今三行亦分為二，初一行頌，頌形雲譬；「慧雲含潤」下兩行頌聲雲譬。就兩行中，初行正頌雲譬，「日光掩蔽」此一行是第二義，明含雨雲之相，自有三意，初言「日光掩蔽」此一句，欲明如來未出之時，外道有邪教化人，如旱天日光也。今明密雲一出日光即隱，內合明如來出世之時雖復未說言教，然外道邪教於茲殄滅也。次言「地上清涼」，此是第二意，密雲既普上地清涼，此明眾生覩如來莫不歡喜也。「靉靆垂布」下兩句是第三意，一覩此雲似山似石，然終不可以手取攬，內合明如來此形有同凡夫之體，以智諦求，佛身者即法身也。形即不形，聲即不聲也。「其雨普等」此一行頌雨，上言「一時等澍其澤普洽」也。「山川嶮谷」此下有兩行半，還頌上第一能稟。上能稟中本有二，一者能稟之本即是土地，今先有半行頌之也。二者正出能稟即是三草二木，今所餘兩行通頌之也。「其雲所出」此下有三行，即頌上正稟澤增長。上正稟澤中本有二，一者受潤，二者增長。今此三行，初一行頌受潤，後兩行頌增長也。上受潤中本有二，一者受潤所由，二者正明受潤義。今一行中，「其雲所出」半行，先頌受潤所由也；次有半行正頌上受潤也。上增長中本有二，一者正明增長，二者明增長相。今者兩行中，初「一切諸樹上中下等」有一行，正頌上增長也。「根莖枝葉」一行，即頌上增長之相也。「如其體相」此下有一行，第二頌上不自知譬。上譬中本有二，一者不自知所由，二者正明不自知；今此一行通頌之也。

From "Kāśyapa, you should know" on down, there are forty-seven verses, which is the second [section], namely restating the second part above on past non-understanding. In the prose above, there were originally two parts: first, the unfolding of the parable; second, the application of the parable. Now, within these forty-seven verses, they are also divided into two: first, there are ten and a half verses restating the unfolding of the parable; second, "The Buddha is also like this", having thirty-six and a half verses, restates the application of the parable. The unfolding of the parable above originally had two parts: first, the parable of receiving moisture and growing; second, the parable of not knowing oneself. Now, within the ten and a half verses, it is also divided into two: the first nine and a half verses restate receiving moisture and growing; the final one verse restates not knowing oneself. But in the parable of receiving moisture and growing above, there were originally three parts: first, that which can receive; second, that which is received; third, directly explaining the receiving of moisture and growing. Now, within the nine and a half verses, it is also divided into three, though not in linear sequence. First, there are four verses that leap ahead to restate the second, that which is received. Second, there are two and a half verses that return to restate the first above, that which can receive. Third, there are three verses that restate the third above, directly explaining the receiving of moisture and growing. But in the parable of that which is received above, it originally took cloud and rain as primary and secondary. Now, first there are three verses restating the cloud. Next, "Its rain is universal and equal" has one verse restating the rain. The parable of rain and cloud above likened the two matters of physical form and audible sound. Now the three verses are also divided into two: the first verse restates the parable of the physical cloud; the two verses from "The wisdom cloud laden with moisture" on down restate the parable of the audible sound cloud. Within these two verses, the first verse directly restates the parable of the cloud. This one verse, "obscuring the light of the sun", is the second meaning, explaining the characteristics of the rain-laden cloud, which has three aspects in itself: first, the line "obscuring the light of the sun" intends to explain that before the Tathāgata appeared in the world, non-Buddhists had heterodox teachings to transform people, like the sunlight of a drought. Now it explains that as soon as the dense clouds appear, the sunlight is concealed; the internal application explains that when the Tathāgata appears in the world, although he has not yet spoken verbal teachings, nevertheless the heterodox teachings of non-Buddhists are thereby extinguished. Next, it says, "the ground is cool and refreshing"; this is the second aspect. Once the dense clouds are universal, the ground above is cool and refreshing; this explains that when sentient beings behold the Tathāgata, there is none who does not rejoice. The two lines from "hanging down in billowing layers" on down are the third aspect: when one looks at these clouds, they resemble mountains and rocks, yet in the end they cannot be grasped or held by hand; the internal application explains that this form of the Tathāgata resembles the physical body of an ordinary person, but if one seeks it attentively with wisdom, the Buddha's body is the Dharma Body. Form is non-form; sound is non-sound. The single verse, "Its rain is universal and equal", restates the rain; above it stated, "all at once it pours down equally, its moisture pervading everywhere." The two and a half verses from "Mountains, rivers, steep ravines" on down return to restate the first above, that which can receive. In that which can receive above, there were originally two parts: first, the basis of that which can receive, which is the earth; now there is first half a verse restating it. Second, directly setting forth that which can receive, which is the three grasses and two trees; now the remaining two verses restate this across the board. The three verses from "That which is produced by the cloud" on down restate the third above, directly receiving moisture and growing. In directly receiving moisture above, there were originally two parts: first, receiving moisture; second, growing. Now in these three verses, the first verse restates receiving moisture, and the latter two verses restate growing. In receiving moisture above, there were originally two parts: first, that from which receiving moisture arises; second, directly explaining the meaning of receiving moisture. Now, in this one verse, the half-verse "That which is produced by the cloud" first restates that from which receiving moisture arises; next, there is half a verse directly restating receiving moisture above. In growing above, there were originally two parts: first, directly explaining growing; second, explaining the characteristics of growing. Now, in these two verses, the first verse, "All the trees, superior, middling, and inferior", directly restates growing above. The single verse, "Roots, stems, branches, and leaves", restates the characteristics of growing above. The single verse from "According to their nature and characteristics" on down is the second, restating the parable above of not knowing oneself. In the parable above, there were originally two parts: first, that from which not knowing oneself arises; second, directly explaining not knowing oneself; now this single verse restates them across the board.