法華經義記 4.3

4.3

The title of this chapter should not yet be here. How is this known? The intent of using parables was originally to expound parables revealing the One by opening the three for people of middling faculties; but the exposition by dharma revealing the One by opening the three to transform people of superior faculties is not yet finished, so how could this already be the parabolic exposition? The reason the chapter title is placed in the middle is presumably that the editor of the sūtra divided the fascicles to balance them, and thus cut off the remainder of the exposition by dharma and placed it here, wishing to prevent fascicles from being unequal in length; for this reason he moved the title of the Parable Chapter to the beginning of the second fascicle. If one considers the actual location of the chapter, it is properly from "Śāriputra said to the Buddha: 'World-Honoured One, I now have no further doubts or regrets'" onward that is the "Parable Chapter". If one were to use these four sections of the exposition by dharma to correlate with the four sections below of the parabolic exposition transforming people of middling faculties, there should likewise be four chapters: the place of the first exposition by dharma should be called the Chapter on the Exposition by Dharma, no different from the "Parable Chapter" below among [the sections] transforming people of middling faculties. What is the section of receptive understanding should be called the Chapter on Receptive Understanding, no different from the "Chapter on Faith and Understanding" below among [the sections] transforming people of middling faculties. What is the section narrating sincerity should be called the Chapter on Narrating Sincerity, no different from the existence of the "Medicinal Herbs Chapter" below among [the sections] transforming people of middling faculties. What is the section on receiving prediction should be called the Chapter on Receiving Prediction, no different from the existence of the "Chapter on the Bestowal of Prediction on the Four Great Disciples" below among [the sections] transforming people of middling faculties. Now, the reasons why these four sections of the exposition by dharma do not have such chapters comprise three points: The first meaning is that the above is properly categorized by the below; since there are four chapters in the parabolic exposition below, now by categorizing the above by the below, its meaning can be sought. If one categorized the below by the above, below there should likewise not be four chapters; therefore, by illuminating each other, the purport of their presence or absence is naturally made apparent. The second meaning is that simply because the words and phrases of the exposition by dharma are few, four chapters were not established again. As for the third meaning, it may also be that the editor of the sūtra deeply grasped the Buddha's intent and stopped at twenty-seven chapters. At that time, this was what was appropriate for the awakening of the assembly of the time; if he had mistakenly established more, it would have been of no benefit to the assembly of the time. Yet in other lands and different realms, how could there be merely twenty-seven chapters? However, in the exposition by dharma revealing the One by opening the three to transform those of superior [faculties], there were originally four sections; from here down to the end of the verses is the second section, which clarifies the receptive understanding of Śāriputra and others of superior faculties. In the previous classification of the four sections of the exposition by dharma, following the precedent, each is divided into two. Now, in this section on receptive understanding, there are two parts: first, the compiler of the sūtra narrates the signs of Śāriputra attaining understanding; second is properly Śāriputra's words of receptive understanding. Moreover, each of these two sections is divided into two. In the first narration by the compiler of the sūtra, there are two: first, it clarifies that the compiler of the sūtra narrates joy in the internal mind; second, the compiler of the sūtra narrates reverence in the external form, which is from "immediately arose, joined his palms" downward. From "and said to the Buddha" downward is the second, properly being the words of receptive understanding, which also has two parts: first is prose, and second is verses. Now, in the prose itself there are three sections: first, it properly clarifies Śāriputra's self-declaration of joy because he has attained understanding; second, from "This was our fault, not the World-Honoured One's" down to the end of "pondering to attain realization", is designated as repenting faults and reproaching oneself; third, from "From the past onwards" down to the end of the prose, concludes the receptive understanding. Moreover, each of these three sections is divided into two; and in each being divided into two, following the precedent, the first layer is not further divided, while in the second layer, following the precedent, each is again divided into two. Now, in the first section there are two parts: first is the proper receptive understanding; second, from "Why is this?" downward, adduces past sorrow to contrast with and explain present joy. In the past, since there were regret and doubt, he was constantly sorrowful; today, because doubt and regret have been eliminated, he is joyful. In this second explanation, following the precedent, it is divided into two: first, adducing past regret; second, adducing past doubt. From "Why is this?" down to "losing the Tathāgata's immeasurable knowledge and vision" is the first, designated as adducing past regret to contrast with and explain present joy, which reveals the sign of attaining understanding today. How is this known to be so? In the past, when attending the assembly of the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, he saw in person bodhisattvas receiving training in the Great Vehicle and receiving prediction of becoming buddhas, but he was not included in this category, and regretted not taking up the Great [Vehicle], which was lamentable and distressing. "Immeasurable knowledge and vision" is the fruition of buddhahood; however, this fruition of buddhahood was what was not taken up in the past, and was the matter regretted. From "World-Honoured One, I constantly dwelt alone" down to "yet being saved" is the second, adducing past doubt to contrast with and explain present joy: since the Dharma of the Great Vehicle truly exists and we equally enter the principle of non-arising, why did the Tathāgata save me with the Small Vehicle and save them with the Great Vehicle? This is being confused about the teaching by means of the principle, giving rise to this doubtful mind.