法華經義記 3.24

3.24

Regarding the first [section], the exposition by dharma converting those of superior capacity, there are naturally four parts: First, from “You have now earnestly thrice requested” to the end of this fascicle, it is termed the proper exposition by dharma converting those of superior capacity. Second, from the opening prose and verse of the second fascicle, it clarifies that those of superior capacity, Śāriputra and the others, demonstrated their shared understanding. Third, from “At that time the Buddha told Śāriputra” downward, it clarifies the marks of the Tathāgata's affirmation that those of superior capacity attained understanding. Fourth, from “You, in a future kalpa” downward, it confers prediction upon those of superior capacity. Furthermore, each of these four parts is divided into two sections. Now, in the first—the proper exposition by dharma converting those of superior capacity—there are two: First, from “You have now earnestly thrice requested” downward through one hundred and fourteen lines of verse, it is termed the proper exposition by dharma converting those of superior capacity. Since those of superior capacity have already understood the principle of returning to the identical without the distinction of three, and doubts have already been dispelled, therefore the second, the seven lines of verse below “You, Śāriputra, voice-hearers or bodhisattvas,” briefly encourages those of superior capacity to receive and practice the principle of returning to the identical. Furthermore, within these two sections there are two kinds respectively: In the proper exposition by dharma there are two, namely the prose and the verse making two. In the second, the encouragement of the seven lines of verse, there are two: first, five and a half lines encourage those of superior capacity to cultivate causes; second, the remaining one and a half lines of verse encourage them to yearn for the fruition, stating “In their minds great joy arises, knowing of themselves that they will become Buddhas,” and so forth. Furthermore, within the prose there are naturally again two: First, from “You have now earnestly thrice requested” through “we wish and delight to hear,” it is termed the origin of the exposition by dharma. Second, from “The Buddha told Śāriputra: ‘Such a sublime dharma…’” downward through the prose, it is termed the proper exposition by dharma. Furthermore, within these two sections there are each two: In the origin there are two: first, the Buddha consents to expound the principle of returning to the identical and the meaning of there being no three; second, “Śāriputra said: ‘Even so, World-Honoured One, we wish and delight to hear’”—this is termed Śāriputra's respectful reception of the decree. Now, within the first, the Buddha's consent, there are naturally four levels: first, the proper consent; second, the admonitory order to listen attentively; third, weeding out the assembly; fourth, praising the assembly that ought to hear and concluding with a summary of the admonition and consent. “You have now earnestly thrice requested; how could I not speak?”—this is the first, termed the proper consent. “Listen now attentively” downward is the second, termed the admonitory order to listen attentively; this induces the generation of the three wisdoms: the admonition to listen attentively to the exposition causes the generation of wisdom gained from hearing; the admonition to reflect well causes the generation of wisdom gained from reflection; the admonition to keep it in mind causes the generation of wisdom gained from cultivation. “When these words were spoken, in the assembly there were five thousand [monks, nuns, upāsakas, and upāsikās] who bowed to the Buddha and withdrew”—this is the third, termed weeding out the assembly. By the Buddha's supernatural power, those capable of hearing remained, and those incapable of hearing departed. This naturally has four [aspects]: First, it properly clarifies the five thousand people bowing to the Buddha and withdrawing. Second, from “Why is this?” downward, it explains their incapability of hearing: “those who had not attained claiming to have attained” refers to the knowledge of exhaustion and the knowledge of non-arising regarding the conditioned fruition; “those who had not realized claiming to have realized” refers to the state of exhaustion regarding the unconditioned fruition. Third, from “Having such faults” downward, it concludes their incapability. Fourth, from “The World-Honoured One was silent” downward, it verifies their incapability. “He told Śāriputra: ‘My assembly now…’” is the fourth within the Buddha's consent, praising the assembly and concluding with a summary of the admonition and consent. Within this there are naturally three: first, from “He told Śāriputra” downward, he praises those remaining as possessing the capacity; second, from “Such overbearingly arrogant ones” downward, he clarifies that those who departed lacked the capacity; third, from “You now listen well” downward, it properly concludes.