法華經義記 8.64

8.64

This chapter explains that when the Tathāgata in the past was a bodhisattva, he expounded the principle of the common convergence for the fourfold assembly, predicted that the fourfold assembly would attain Buddhahood, and constantly spoke the words of not slighting [others]. The fourfold assembly therefore named this bodhisattva 'Sadāparibhūta' (Never-Slighting), and on this account it provides the title of the chapter. Within [the overall section of] solely adducing the fruition to summon persons who can propagate the sūtra, there are two sections: this chapter is the second, adducing Sadāparibhūta's manifest attainment of the karmic fruition to testify that it is not false. Now, taking this chapter as a whole, it broadly falls into two parts: first, the prose, and second, the verses. Within the prose, there are five sections: first, adducing right and wrong to contrast them and summon persons to propagate the sūtra; second, discussing the origin of the event in advance; third, properly explaining the past event; fourth, praising the sūtra; fifth, based on this, continuing to exhort people to receptively uphold it. Now, as for 'adducing right and wrong': if there are persons who slander this sūtra, they will incur evil recompense, as described above at the end of the verses on the burning house; if one is able to propagate the sūtra, one will obtain the fruition of the six sense faculties, as explained above in the 'Chapter on the Merits of the Dharma Master'. From 'Prāptamahāsthāma, in the distant past' downward is the second section of the chapter, which first clarifies the origin of the event. From 'two myriad kotis of Bhīṣmagarjitasvararāja Buddhas, at that time there was a bodhisattva' downward is the third section, which properly clarifies the past event. Now, within this there are inherently two parts: first, clarifying the two causes—the practice of good and evil; second, from 'when this monk was near the end of his life' downward, clarifying the attainment of the two fruitions—good and evil. In clarifying the practice of causes, good and evil alternate through six stages: first, clarifying Sadāparibhūta's prostrations and predictions of people's future fruition, which is the practice of good causes; second, clarifying evil people practicing causes, from 'among the fourfold assembly'; third, clarifying this bodhisattva practicing good causes, from 'passing through many years in this manner' downward; fourth, again clarifying evil people practicing evil causes, from 'when he spoke these words' downward; fifth, again clarifying this bodhisattva practicing good causes, from 'fleeing far away to stay' downward; sixth, again clarifying evil people practicing evil causes, from 'because he constantly spoke these words' downward. From 'when this monk was about to die' downward is the second [part], clarifying the attainment of the two fruitions—good and evil. Within this there are inherently two: first, clarifying good persons attaining good fruition, namely Sadāparibhūta; second, clarifying evil persons attaining evil fruition. Within each of these two divisions there are also two parts. Within the first, clarifying the attainment of good fruition, there are two: first, properly clarifying the attainment of the fruition; second, continuing to synthesize past and present. Now, in clarifying the attainment of the fruition there are inherently six stages: first, clarifying that because he fully heard the twenty thousand kotis of verses spoken by Bhīṣmagarjitasvararāja, he immediately obtained the recompense of the six sense faculties; second, from 'having attained this purity of the six sense faculties' downward, clarifying that he attained the karmic fruition of increased lifespan to teach and transform sentient beings; third, from 'after his life ended' downward, clarifying that he again met Candrasūryapradīpa Buddha; fourth, from 'by this causal condition' downward, clarifying that he met Meghasvararāja Buddha; fifth, from 'Prāptamahāsthāma, this Sadāparibhūta Bodhisattva' downward, clarifying that he again met thousands of myriads of kotis of Buddhas expounding the Lotus Sūtra; sixth, from 'merits fulfilled, he was to become a Buddha' downward, clarifying his attainment of Buddhahood. 'Prāptamahāsthāma, what do you think?' downward is the second part within the good fruition, synthesizing past and present. 'Prāptamahāsthāma, at that time the fourfold assembly'—this is the second part, clarifying evil persons attaining evil fruition, and within this there are also two parts: first, presenting three tiers to clarify the attainment of evil fruition; second, continuing to synthesize. In the three tiers clarifying the attainment of evil fruition: first, clarifying that they did not encounter the Three Jewels; second, from 'for a thousand kalpas' downward, properly clarifying the attainment of evil fruition; third, from 'having exhausted this sin' downward, they still attained the sublime fruition, which reveals that the bodhisattva does not act as a cause or condition of afflictions for sentient beings, precisely because Bodhisattva Sadāparibhūta acted as an external condition for their conversion. 'Prāptamahāsthāma, what do you think?' downward is the second part, synthesizing past and present. 'Prāptamahāsthāma, you should know that this Lotus Sūtra' downward is the fourth section within the prose, praising the sūtra. 'Therefore, bodhisattvas...' downward is the fifth section, continuing to exhort people to receptively uphold it.