法華經義記 2.20

2.20

Within these four parts, each is further divided into two. In the first, reflection and conjecture, there are two parts: first, from "At that time Mañjuśrī" to "as I consider and conjecture, now is precisely the time", this indicates the one capable of reflecting and conjecturing; second, from "Now the Buddha, the World-Honoured One, wishes to preach the great Dharma" downwards, there are five phrases which set forth the matters conjectured, showing that it is not unfounded reflection, for this reflection certainly has its reasons. In [the second,] what he has seen before, there are two parts: first, from "Good men" to "now the Buddha manifests light, and it is also like this", which directly clarifies what he has seen before; second, from "wishing to cause sentient beings all to hear and know" downwards, which clarifies that Mañjuśrī deeply grasped the import of what he had seen before. In the third, the extensive citation of identical events, there are two parts: first, from "Good men, just as in the past, immeasurable and boundless" downwards to "wished to know the causes and conditions for which this light [was emitted]", which clarifies that what has already been seen is identical with what was seen before; second, from "At that time there was a bodhisattva named Sublime Light" downwards, which clarifies that what is about to be seen will be identical with what was seen before. In the fourth, the clear concluding answer, there are two parts: first, saying, "Now seeing this auspicious sign, it is no different from the original", which concludes that what has already been seen is identical; second, from "Therefore I consider and conjecture that today the Tathāgata will preach the Mahāyāna sūtra" downwards, which concludes that what is about to be seen will be identical. Now, the first, clarifying reflection and conjecture, itself has two parts: first, from "At that time Mañjuśrī" downwards, which directly clarifies the one capable of reflecting and conjecturing; from "wishes to preach the great Dharma" downwards, the second sets forth the dharmas conjectured. Although there are five phrases, they are treated for now as three segments: the first phrase is an exposition by dharma, the middle three phrases are an exposition by parable, and the final phrase is also an exposition by dharma, thus making three segments. The three phrases of exposition by parable serve as parables for the preceding phrase, "wishes to preach the great Dharma", and also serve as parables for the succeeding phrase, "expound the meaning of the great Dharma". Now, the reason the first phrase says "wishes to preach the great Dharma" is that this clarifies Mañjuśrī's reflection and conjecture regarding the great Dharma of the single cause and single effect. Here, the single word "wishes" applies throughout to the four phrases below. The reason it says "wishes to preach" is that Mañjuśrī says, "When I reflect and conjecture, after the Tathāgata emerges from meditative absorption, he must certainly preach briefly the great Dharma of the single cause and single effect." Therefore, below, when the Tathāgata clarifies the cause, he first preaches briefly opening the three and revealing the one, which corresponds to this phrase "wishes to preach the great Dharma"; below, when clarifying the effect, he first preaches briefly the meaning of opening the near and revealing the distant, which also corresponds to this phrase "wishes to preach the great Dharma". Hence it says, "wishes to preach the great Dharma." Continuing, the third segment speaks of "revealing the meaning of the great Dharma": this clarifies Mañjuśrī's reflection and conjecture that after the Tathāgata emerges from meditative absorption, he will not only preach briefly the great Dharma of cause and effect, but will also preach extensively the meaning of the great Dharma of the single cause and single effect. Therefore, below, when the Tathāgata clarifies the cause, there is the extensive preaching of opening the three and revealing the one to sever doubts and generate faith, which corresponds to this phrase "expound the meaning of the great Dharma"; below, when clarifying the effect, there is again the extensive preaching of the vast length of the life span to sever doubts and generate faith, which also corresponds to this phrase "revealing the meaning of the great Dharma". Hence it says, "revealing the meaning of the great Dharma." The meaning of his reflection has its purport in this.