法華經義記 8.35

8.35

就上過去神通益物中本有三，今不為前二階作譬，唯為第三階作譬。上第三階中自有三重，今亦不為前二重作譬，唯為第三重作譬也。何者？第一明應成佛實久而惑者謂近，今者不為此作譬也。第二即明真實成佛來久相，其中自有二：一者法說，二者譬說。明成佛來久自有三階：一者作譬問彌勒，二者彌勒答，三者如來結答，亦不為作譬，故前兩階不為作譬，唯為第三階明過去世神通益物作譬。上自有三段，第一「自從是來」先明過去益物之處，其中自有二階，一別、二總，今者亦不為此作譬也。第二出過去時益物之名不同，其中自有二階者，正明益物之名，二者釋所以名字不同利眾生故，此二階今者亦不為作譬，故前重皆兩不為作譬也。第三從「若有眾生來至我所」下，正明利益，今者有兩行許正為此作譬。又上文中本有四意合作二雙，今者作四段作譬。「譬如良醫智慧聰達」者，為第二照機智作譬，上云「我以佛眼觀其信等諸根利鈍」也。「明練方藥善治眾病」者，超為第四教利益作譬，上云「又以種種方便說微妙法，令其發歡喜心」。今言「明練方藥」者，明如來妙達十二部經文，即是明練方義也。又洞識十二部經下之理，即練藥也。「其人多諸子息若十二十乃至百數」者，追為第一感機作譬，上言「若有眾生來至我所」也。「以有事緣遠至餘國」者，為第三形利益作譬，上有二句，先云「隨其所應處處自說名字不同年紀大小」，此明現生利益，今不為此作譬也；二言「亦復現言當入涅槃」，此明現滅利益，今言「以有事緣遠至餘國」者，正為此作譬也。

Within the above [section on] benefiting beings through supernormal powers in the past, there were originally three [levels]. Now, no parable is made for the first two tiers; a parable is made only for the third tier. Within the above third tier, there are in turn three layers. Now, no parable is made for the first two layers either; a parable is made only for the third layer. Why is this? The first [layer] explained that although attaining Buddhahood was truly long ago, the deluded think it was recent; now, no parable is made for this. The second [layer] explained the marks of having truly attained Buddhahood long ago, within which there were two parts: first, the exposition by dharma; second, the exposition by parable. Explaining that Buddhahood was attained long ago itself had three tiers: first, making a parable to question Maitreya; second, Maitreya’s answer; third, the Tathāgata’s concluding reply. For these, no parable is made either. Therefore, no parables are made for the previous two tiers; a parable is made only for the third tier explaining the benefiting of beings through supernormal powers in the past. Above, this itself had three sections. The first, 'Ever since then...', first explained the places of benefiting beings in the past, within which there were two tiers: first specific, second general; now, no parable is made for this either. The second set forth the differing names when benefiting beings in the past, within which there were two tiers: directly explaining the names for benefiting beings, and second, explaining the reason the names were different, [namely] for the sake of benefiting sentient beings. For these two tiers, no parable is made now either. Therefore, for both of the previous layers, no parables are made. The third, from 'If there are sentient beings who come to my place...' onward, directly explains the bringing of benefit. Now, about two lines directly make a parable for this. Furthermore, in the text above there were originally four points combined into two pairs; now they are made into four sections of parables. 'Suppose there is a skilled physician, wise and penetrating': this makes a parable for the second [point], the wisdom that discerns capacities. Above it said: 'With my Buddha-eye, I observe their faculties such as faith, whether sharp or dull.' 'Well versed in prescriptions and medicines, skilled at curing various diseases': this leaps forward to make a parable for the fourth [point], the benefit of teaching. Above it said: 'And with various skilful means I preach the sublime dharma, causing them to generate a joyful mind.' Now, to say 'well versed in prescriptions and medicines' explains that the Tathāgata exquisitely understands the text of the twelve divisions of scriptures, which is the meaning of 'well versed in prescriptions'. Furthermore, penetratingly discerning the principles beneath the twelve divisions of scriptures is 'versed in medicines'. 'This person has many sons, whether ten, twenty, or even a hundred in number': this traces back to make a parable for the first [point], the capacity to respond. Above it said: 'If there are sentient beings who come to my place.' 'Due to some affairs, he traveled far to another country': this makes a parable for the third [point], the benefit of physical manifestation. Above there were two lines: first, it said, 'According to what is appropriate, in various places I spoke of myself under different names and with different ages'—this explains the benefit of manifesting birth, and no parable is made for this now; second, it said, 'I also manifested and said that I was to enter nirvāṇa'—this explains the benefit of manifesting extinction, and the statement now that 'due to some affairs, he traveled far to another country' directly makes a parable for this.