法華經義記 3.16

3.16

“At that time Śāriputra, knowing the doubt in the minds of the fourfold assembly, and being himself not yet clear…” From here down to the conclusion of the three requests is the second part, which clarifies Śāriputra’s conveying their doubts and presenting the requests. Within these requests, there are themselves two sections: First, from “Śāriputra, knowing the doubt in the minds of the fourfold assembly, and being himself not yet clear…” clarifies the scripture-compiler’s preface indicating Śāriputra’s intention to convey the doubts and make a request. Second, from “and addressed the Buddha, saying…” down through the three requests is designated the formal request. Furthermore, within the scripture-compiler’s preface there are two points: First, saying “Śāriputra, knowing the doubt in the minds of the fourfold assembly,” is the scripture-compiler’s preface indicating Śāriputra’s wish to convey the doubt in the minds of the great assembly. Second, saying “and being himself not yet clear,” clarifies the scripture-compiler’s narration of Śāriputra himself possessing doubt in mind. In the second part, the formal requests, there are five tiers: Śāriputra makes three requests and the Tathāgata issues two refusals; guest and host alternating makes precisely five tiers. Śāriputra’s three requests are: first, requesting by adducing the presence of doubt; second, requesting because those of sharp faculties will certainly believe; third, requesting because there are those with understanding. In the first request based on doubt, there are two parts: first, prose; second, verse. Within the prose there are itself three tiers: first, doubting the above praise of the two knowledges of all buddhas; second, reiterating the assembly’s doubt to request the exposition; third, doubting the above praise of Śākya’s two knowledges. Now, the first doubts the two knowledges of all buddhas, namely “and addressed the Buddha, saying: ‘For what cause and for what condition do you praise the foremost skilful means of all buddhas?’” This doubts the above praise of the expedient knowledge of all buddhas. From “the profound, subtle, and difficult-to-understand dharma,” this doubts the above praise of the profundity of the real knowledge of all buddhas. From “From the past until now, I have never heard such an exposition from the Buddha; now the fourfold assembly all have doubts; we only pray that the World-Honoured One will elaborate on this matter,” this is the second tier, reiterating the assembly’s doubt to request the exposition. From “For what reason does the World-Honoured One earnestly praise the profound, subtle, and difficult-to-understand dharma?” is the third tier, doubting the real knowledge praised above by Śākya. There ought also to be doubt regarding the knowledge of skilful means, but the text of the sūtra omits and does not present it; it is present in the verses below, so we know it ought to be in the prose; it is only that in the above narration the scripture-compiler brought out doubt of the knowledge of skilful means without mentioning the real knowledge, each adducing one to clarify the meaning mutually.