法華經義記 5.30

5.30

"I tell you, Śāriputra, all of you": from here on there are fifteen and a half lines of verse, which together versify the application of the tenth parable, that [the father] was not deceptive. In the application of the parable above, there were originally four sections: first, citing the three external parables above; second, the direct application; third, explaining the application; and fourth, concluding the application. Now, it only versifies the second, the direct application; all the rest are not versified. Within the second [section] above, the direct application of non-deceptiveness, there were two parts: first, stating "The Tathāgata is also like this, free from falsehood," which was a general clarification of non-deception, and now this is also not versified in application. Now it only versifies the application of the three specific clarifications of non-deception: non-deceptive by replacing the light with the weighty; non-deceptive by according with the original intention; and non-deceptive by giving beyond expectations. Now, within these fifteen and a half lines of verse, they are broadly divided into three sections: first, there is one line of verse which is the first [section], first clarifying the mutual relationship between father and sons so as to open the beginning of non-deception; the internal application clarifies that in the past, at the places of two myriad koṭis of Buddhas, the Tathāgata had already transformed these sentient beings, and at that time the sentient beings generated the Mahāyāna understanding, which is the meaning of "sons"; yet understanding does not arise in isolation, its arising is due to the Buddha, and the Tathāgata possesses the capacity to generate understanding in beings, which is the meaning of "father." Second, there are thirteen and a half lines, directly versifying the application of the aforementioned three kinds of non-deception. Third, the remaining one line adduces the King of the Dharma to conclude and clarify the intent of non-deception. Furthermore, of these three sections, the preceding one and the succeeding one are not further subdivided, while the middle section itself has three distinct parts. First, there are two and a half lines, which first briefly versify the application of the three kinds of non-deception; second, there are two lines, which, prior to the extensive verse application, first cite witnesses to encourage faith; third, there are nine lines, which directly and extensively versify the first brief verse application of non-deception above. As for the two and a half lines of brief verse application: the first line versifies the first; the next line versifies the second; and the next half-line versifies the third. Now, the first line, "You, for successive kalpas," versifies the application of non-deceptive by replacing the light with the weighty, which in the application of the parable above was just the single phrase, "At first, I taught the three vehicles." This one line, "Although I previously taught," versifies the application of non-deceptive by according with the original intention, which in the application of the parable above was also just the single phrase, "to guide sentient beings." "Only exhausting birth and death": there are two kinds of birth and death; fragmentary [birth and death] involves deep and severe suffering and distress, and therefore the three vehicles were an expedient means to guide you to leave the suffering of blazing fire, only exhausting fragmentary birth and death without yet exhausting transformational birth and death; hence it says "only." One must further advance to sever transformational [birth and death] and accomplish the unexcelled Way; how could one stop at this reduction of the body to ashes and annihilation of consciousness? Hence it says "yet in truth they are not extinguished." This half-line, "What is now to be done is only the wisdom of the Buddha," versifies the application of non-deceptive by giving beyond expectations, which in the application of the parable above stated: "and only then delivers them by means of the Great Vehicle." The two lines below, "If there are bodhisattvas," are the second part, citing superior persons to attest to the Tathāgata's non-deceptiveness and encourage faith. These two lines constitute two points: the first verse directly cites the witnesses, and the next sets forth the words of the witnesses. The nine lines of verse below, "If a person has small wisdom," are the third part, which expands upon the first brief verse application of the three kinds of non-deception above. These nine lines are themselves divided into three sections: first, there are six lines which expand upon the one line above beginning with "You, for successive kalpas," which briefly clarified non-deceptive by replacing the light with the weighty; within these six lines, the first two lines clarify the truth of suffering, two lines clarify the truth of the accumulation [of suffering], one line clarifies the truth of cessation, and one line clarifies the truth of the path. Second, the one and a half lines from "From what is this person liberated?" onward expand upon the one verse above, "Although I previously taught," [clarifying] non-deceptive by according with the original intention. Third, the one and a half lines from "The Buddha says this person has not truly attained extinction" onward expand upon the half-line above, "What is now to be done is only the wisdom of the Buddha," clarifying non-deceptive by giving beyond expectations. "My intention is not to cause them to reach extinction": this draws upon the above words, and its meaning can be sought. If this person has not yet attained the unexcelled Way, my intention ultimately was never merely to have them reach the extinction of former days. "I am the King of the Dharma, sovereign in phenomena": earlier it was said that the fifteen and a half lines are broadly divided into three sections; this one line below is the third, adducing the King of the Dharma to conclude and clarify non-deception; for words spoken by one who lacks sovereignty are largely false, but the Buddha is the King among phenomena and is truly not deceptive.