法華經義記 7.9

7.9

明因中第三廣說開三顯一中自有三段，即化三根人為三段。自此下竟學無學人記品有三品經，是第三明宿世因緣說開三顯一之理化下根人。但上根人、中根人中各自有四段，今此化下根人若准上例應有四段，以義相從只有三義，正有宿世因緣說有授記，有領解、無有述成。雖有三義只有二段。何以知之？領解入授記中文句既渾直分為二段，第一此〈化城品〉正明宿世因緣說化下根人，第二餘二品為下根人授記。大意正言，我昔日已曾於大通智勝佛所于時在十六王子數，已為汝覆講說《法華》，今者復為汝說，云何三聞不解？是故下經文言「我在十六數曾亦為汝說，以是本因緣今說法華經」，但下根執之，徒聞此往因緣相與解悟。就此品中大判為兩段，第一從長行初盡偈，先明佛智能見往古久遠之事；第二從「佛告諸比丘」下長行初盡偈，正明宿世因緣說也。又就此兩段之中各有二重，皆有長行與偈為二重。今就前長行明佛智能見古往久遠之事中自有三階：第一先敘出往之事，即是大通智勝佛。第二從「諸比丘彼佛滅度以來」以下，用三千大千世界作墨，為往古久遠作譬也。第三言「我以如來知見力故，觀彼久遠猶若今日」，正明如來能見久遠之事也。

Within the third part of clarifying the causes, the broad exposition that opens the three and reveals the One, there are three sections, that is, transforming persons of the three capacities constitutes three sections. From here down through the Chapter on the Prophecy of Learners and Non-Learners, there are three chapters of the sūtra, which constitute the third: clarifying past karmic connections to expound the principle of opening the three and reveals the One so as to transform persons of lower capacity. However, among the persons of superior capacity and medium capacity there were four sections each; now, if one follows the above analogy for transforming persons of lower capacity, there should be four sections, yet in following the meaning there are only three points: there is the expounding of past karmic connections, there is the conferral of prophecy, and there is the understanding; there is no confirmation. Although there are three points, there are only two sections. How is this known? The understanding is merged into the text of the conferral of prophecy, so it is straightforwardly divided into two sections: first, this "Parable of the Conjured City" directly clarifies expounding past karmic connections to transform persons of lower capacity; second, the remaining two chapters confer prophecy upon persons of lower capacity. The general idea is simply saying: 'In the past, at the place of the Buddha Great Universal Wisdom Excellence, when I was among the sixteen princes, I had already re-expounded and preached the Lotus Sūtra for you; now I expound it for you again, so how is it that having heard it three times you do not understand?' Therefore the subsequent sūtra text says: 'When I was among the sixteen, I also formerly expounded it for you; through this fundamental condition, I now expound the Lotus Sūtra.' Yet those of lower capacity were attached to it; they only hear of these past connections to awaken and understand together. Within this chapter it is broadly judged into two sections: first, from the beginning of the prose through the verses, it first clarifies that the Buddha's wisdom can see ancient and distant matters; second, from below "The Buddha addressed the monks" from the beginning of the prose through the verses, it directly clarifies the expounding of past karmic connections. Furthermore, within these two sections each has two tiers, both having prose and verses as two tiers. Now, within the preceding prose clarifying that the Buddha's wisdom can see ancient and distant matters, there are three stages: first, it first recounts past matters, that is, the Buddha Great Universal Wisdom Excellence. Second, from "Monks, since that Buddha's passing into extinction" below, it uses the three-thousand great thousand worlds to make ink, making a parable for the ancient and distant. Third, it says: 'Because of the power of the Tathāgata's knowledge and vision, I view that distant [past] just like today,' directly clarifying that the Tathāgata can see distant matters.