法華經義記 7.72

7.72

Within the first [section], praising the sūtra, there are five tiers: first, explaining through comparative measurement; second, praising with reference to persons; third, praising with reference to place; fourth, praising on the basis of cause; and fifth, praising on the basis of effect. When evaluating this sūtra comparatively against all sūtras, this sūtra is foremost: if being foremost were explained in terms of according with and meeting the capacity of beings, then the sūtras and teachings of the five periods would all accord with and meet the capacity of beings. Here, we do not discuss this point; it is only said to be foremost because it converges what came before and opens up what comes after. Converging what came before means stating that there are no distinct paths among the three vehicles, and showing that the myriad goods have the same destination. Opening up what comes after means revealing that the myriad goods all lead to the attainment of Buddhahood and that the lifespan is immeasurably long; this opens the path prior to the Nirvāṇa [Sūtra] and serves as the gradual transition toward [the teaching of] permanence. Thus, looking in both directions—before and after—the two meanings are both elucidated. Below, the text expresses: 'already spoken, now spoken, will be spoken': 'already spoken' refers to the teachings of the three vehicles and so forth from the past; 'will be spoken' refers precisely to the Nirvāṇa [Sūtra] as what will be spoken; 'now spoken' is precisely the Lotus Sūtra. Because it has such meaning, it is called foremost.

From 'Bhaiṣajyarāja, you should know that after the Tathāgata's extinction' downward is the second, praising on the basis of the person, explaining that when this sūtra is in a person, that person is noble, and loving-kindness and compassion shelter and protect them as clothing covers [one]. The Tathāgata's level of mind and the principle of converging to oneness: if this person has neither mind [of distinction], within the absence of both, it is therefore said that they 'dwell together'.

From 'Bhaiṣajyarāja, in whatever place' downward is the third, praising on the basis of place, explaining that wherever this sūtra is, that place is grave.

From 'Bhaiṣajyarāja, there are many people, both lay and monastic' downward is the fourth, praising with reference to cause.

From 'If there are sentient beings who seek the Buddha path' downward is the fifth, praising with reference to effect. In this fifth [tier] alone there are five sub-tiers: first, praise by exposition of dharma; second, from 'Just as a person...' downward, praise by parable; third, from 'The bodhisattva is also like this' downward, praise by application of the parable; fourth, from 'Why is this?' downward, praise by explanation; fifth, from 'If there is a bodhisattva...' downward, praise by admonishing and exhorting the assembly of the time. The teachings of the two vehicles are like dry earth. When the Sūtra of Immeasurable Meanings was spoken, it directly explained that the myriad goods lead to Buddhahood at that time, like moist earth; when the teaching of the Lotus [Sūtra] is spoken, stating definitively that there are no three [vehicles] and that the Buddha fruit is attained all at once, this is compared to mud.

'Bhaiṣajyarāja, this sūtra opens the gate of skilful means' means that it opens up [the revelation that] the three vehicles are skilful means. 'And displays the characteristic of reality' means showing the principle of converging to oneness. 'This treasury of the Lotus Sūtra': this sūtra clarifies cause and expounds the wondrous fruit; because they reside within it, it is called a 'treasury'. 'Deep' means that only the vajra[-mind] can fathom its depths; therefore it is said to be 'deep'. Because it cannot be broken, it is said to be 'firm'. Its principle is profound and hidden; therefore it is said to be 'remote'. The cause must be practiced for a long time to reach it; therefore it is said to be 'far'. Those who attain it are few; therefore it is said that 'no one can reach it'.