法華經義記 6.49

6.49

"Kāśyapa, you should know that the Tathāgata is also like this": from this point on is the second [section], the application of the parable. Previously, in the unfolding of the parable, there were fundamentally two parts: first, the parable of receiving moisture and growing; second, the parable of not knowing for oneself. Now, in this application of the parable, there are also two sections. The first, from "the Tathāgata is also like this" down to "they fully receive the moisture and each achieves growth", applies the parable of receiving moisture and growing. The second, from "the Dharma taught by the Tathāgata has one characteristic and one flavour" onward, applies the parable of not knowing for oneself. Within the first section there are two parts: first, the direct application in detail; second, adducing the external parable to match and apply. As for the detailed application: previously the parable of receiving moisture fundamentally had three parts, each containing two aspects. Now, in uniting them into an entity, it is fitting to open it into five. Why are there not six? In the previous unfolding, the parable of the capable recipient had two aspects: first, the root; second, the branch. Now, it only applies to the branch and does not apply to its root; hence it forms five sections. Moreover, the order is not the same: now it first applies the cloud, second applies the plants and trees, third applies the rain, fourth applies the reception of moisture, and fifth applies the growth. Previously, the plants and trees were fundamentally the first, but now they are second. In the previous order, first there were plants and trees, and then clouds arose and poured down rain, whereupon they received moisture and grew; now, herein, the cloud first arises to shade the plants and trees, and then pours down rain to make the plants and trees receive moisture and grow. Within the application of the cloud parable there are two layers: first, adducing the Buddha's physical form to match the cloud; second, adducing the Tathāgata's voice and teaching to match the cloud. The Buddha's form and voice are universally pervasive, both being compared to a cloud. In the first part, adducing the Tathāgata's form to match the cloud, there are two steps: first, directly adducing the Tathāgata's form to apply; second, stating "just as a great cloud arises", which adduces the external parable to match and apply. "With a great sound": from this point on is the second part, adducing the Tathāgata's voice and teaching to match the cloud, which also has two layers: first, adducing the general to match the cloud; second, adducing the specific to match the cloud. Each of these two sections has two parts. The two parts of adducing the general to match the cloud are: first, stating "with a great sound it universally reaches devas, humans, and asuras", which directly adduces the general voice and teaching to match the cloud; second, stating "like that great cloud" down to "the lands of the great trichiliocosm", which adduces the external parable to match and apply. From "amidst the great assembly he utters these words" onward, the second part adduces the specific voice and teaching to match the cloud; within this second part there are also two. These two are: first, directly adducing the specific voice and teaching to apply; second, encouraging and exhorting the assembly of that time to come and listen to the Dharma. Within the first part, directly adducing the specific voice and teaching to apply, there are six kinds of specific voice and teachings: First, from "amidst the great assembly he utters these words" onward, it first clarifies that the Tathāgata possesses the virtues of the ten epithets. Second, from "those not yet crossed over I cause to cross over" onward, it clarifies the virtues of the four great vows. Third, from "I know the present world and future worlds as they truly are", this clarifies the virtue of the three clear knowledges. "The present world" is the present lifetime; "future worlds" are the past lifetimes and also the future lifetimes. If, based on the present, one looks back toward the past, this is [also meant by] a "world [other than the present]"; if one turns away from the future toward the past, this future is also the meaning of "future worlds". Fourth, stating "I am the all-knower", this clarifies omniscience. Knowing all dharmas, he is called "all-knowing"; this is designating the wisdom by citing its cognitive object. Fifth, stating "the all-seer", this clarifies the virtue of the five eyes. Sixth, stating "the one who knows the path" onward, it clarifies that he possesses the virtue of a guide. "The one who opens and guides": opening the three vehicles is an expedient teaching; the three vehicles' dharmas are simply the One Vehicle's Dharma, so it is said that he possesses the virtue of a guide. "You devas, humans, and asuras": from this point on is the second part, encouraging and exhorting them to come and listen to the Dharma. From "at that time, countless thousands of myriads of koṭis of kinds" down to "came to listen to the Dharma", this is the second, applying to the plants and trees above; above it said "the plants and trees that grow". "Coming to the Buddha's place to listen to the Dharma" was not in the previous unfolding of the parable; today its meaning is brought out. "The Tathāgata at that time observes these sentient beings": from this point on is the third, applying to the rain above; above it said "pours down equally at one time". "Various and limitless": from this point on is the fourth, applying to the reception of moisture above. Within this application there are two parts, which match the two above: above it said "according to superior, middling, or inferior"; here it says "various and limitless", directly matching "according to superior, middling, or inferior". "Causing them all to rejoice and swiftly obtain good benefit" matches "each having that which they receive" above. "These sentient beings, having heard this Dharma": from this point on is the fifth, matching the growth above; above it said "rained upon by the one cloud according to their nature". Now, within this application of the parable there are two parts: first, clarifying the retribution fruit, which is "these sentient beings, having heard this Dharma, are at peace in the present life and later born in good places"; from "and also get to hear the Dharma" onward is the second part, clarifying the attainment of the fruit of habitual cultivation.