法華經義記 2.23

2.23

From "Good sons, as in the past, immeasurable..." onward is the third [section], which sets forth what was previously seen and extensively adduces parallels of events. Within this there are also two passages: the first, from "Good sons" up to "wished to know the causes and conditions of this light," extensively clarifies what was previously seen and shows that what has already been seen is identical to this which was previously seen. The second, from "At that time there was a bodhisattva named Varaprabha" onward, also extensively clarifies what was previously seen and shows that what will be seen should be identical to this which was previously seen. Therefore, the first passage is named "the identity of what has already been seen with what was previously seen," and the second passage is named "what will be seen should be identical to what was previously seen." Furthermore, within these two passages, the former, which clarifies the identity of what has already been seen, itself contains seven kinds; the latter, which clarifies that what will be seen should be identical, itself contains four. Although the identity of what has already been seen with what was previously seen has seven kinds, dividing the text into seven passages would not work; it should be divided into three, or divided into four. The latter [fourfold division] is not adopted here. First, it clarifies that the very first Buddha in the remote past had two events in common; second, intending to take the final Buddha as having five further events in common, it first clarifies that the intermediate 19,999 Buddhas in succession likewise shared the two events; third, from "his final Buddha" onward, it takes the final Buddha and clarifies that he had five further events in common. However, for a proper understanding of the matter, all the preceding Buddhas fully possessed the five points of identity, and the final Buddha also had the identities of the seven excellences and the teaching of the three vehicles; it is merely that the textual phrasing presents them evenly! Although the division of the text is threefold, in the end it amounts to seven points of identity: stating that the first Buddha had two events in common and the final Buddha had five events in common combines to make seven events in common. As for the seven events in common: first, from "expounded the true Dharma" onward clarifies the identity of the meaning of the seven excellences; second clarifies the identity of the teaching of the three vehicles; third clarifies the identity of the meaning that the present Buddha and the past Buddha, while in secular life, had royal sons; fourth clarifies the identity of the meaning of the royal sons going forth; fifth clarifies the identity of the meaning of manifesting auspicious omens in this land; sixth clarifies the identity of manifesting auspicious omens in other lands; seventh clarifies the identity of the assembly of doubters. Now, first clarifying the first Buddha in the first passage, there are three points: first clarifies the kalpas and time periods; second clarifies the common and particular epithets; from "expounded the true Dharma" onward is third, directly clarifying the two events in common. In the initial clarification of the seven excellences, there are two points: the single phrase "expounded the true Dharma" generally clarifies the seven excellences; second, in individually clarifying the seven excellences, good in the beginning, good in the middle, and good in the end—these three kinds are combined into one excellence, called "excellence of the time periods." "Good in the beginning": the introductory exposition is good in the beginning; the principal exposition is good in the middle; the exposition of dissemination is good in the end. Because the teaching is able to generate goodness in people, it is called "good"; this is speaking of the fruit in terms of conditions. "Its meaning is deep and far-reaching": this is the second excellence, which is the excellence of principle. Looking toward it, it is obscure and profound, so it is called "deep"; when cultivating the cause, it takes a long time to reach, so it is called "far-reaching"; this is the wondrousness of the principle underlying the words. "Its phrasing is skilful": this is the third excellence, which is the skillfulness of the phrasing upon the principle. "Pure and unmixed" is the fourth excellence; the following four excellences pertain commonly to principle and teaching. The phrasing and principle are upright and genuine, hence it says "unmixed." "Complete": this is the fifth excellence; neither phrasing nor principle is not consummate, which is "do no evil, practice all goods," hence it says "complete." "Clean and white": this is the sixth excellence; phrasing and principle shine through clearly, which is termed "clean"; this principle is undefiled, which is termed "white." "The characteristics of the pure practice (brahmacarya)": this is the seventh excellence; "pure" (brahma) is nirvāṇa; "practice" (carya) is the cause of nirvāṇa, which is the truth of the path; "characteristics" (lakṣaṇa) are the signs and marks. Just as seeing smoke one knows fire, and seeing a crane one knows a pool, grasping and taking up this sūtra one knows there are the cause and effect of the pure practice; this sūtra serves as the characteristic for cause and effect, hence it is said to be "the characteristics of the pure practice."