妙法蓮華經文句 10.119

10.119

此因緣出他經，昔佛末法有四比丘，於《法華經》極生殷重，雖卷舒祕教，甘露未霑，日夜翹誠，晷刻無忘，歎云：「苟非其人乎？地非其處乎？」世間紛愀，靜散相乖，直爾求閑尚須厭棄，況崇道乎？於是結契山林，志欣佛慧，幽居日積，衣糧單罄，有待多煩，無時不乏，一餐喀喀，廢萬里之行，十旬九飯，屈雲霄之志，可得言哉？其一人云：「吾等四窮尚不存身，法當安寄？君三人者但以命奉道，莫慮朝中，我一人者捨此身力，誓給所須。」於是振錫門閭以求供繼，自春至冬周而復始，如僕奉大家，甘苦無喜慍。三人得展其誠，功圓事辦，一世之益，當無量生。其一人者數涉人間，屢逢聲色，坯器未火，難可護持。偶逢王出車，馬駢闐旌旗噏赫，生心動念愛彼光榮，功德薰修隨念受報，人中天上常得為王，福雖不貲亦有限也。三人得道會而議云：「我免籠樊功由此王，其耽果報增長有為，從此死已不復為王，方沈火坑良難可救，幸其未苦正可開化。」其一人云：「此王著欲而復邪見，若非愛鈎無由可拔，一人可為端正婦，二作聰明兒，兒婦之言必當從順，如宜設化果獲改邪。」婦者，妙音菩薩是；昔二子者，今藥王、藥上二菩薩是，昔時王者，今華德菩薩是。所以白毫東召，升紫臺而西引，神呪護經，使流通而大益，說四聖之前緣故，名「妙莊嚴王本事品」。又「妙莊嚴」者，妙法功德莊嚴諸根也。此王往日於妙法有緣，道熏時熟，諸根應淨，生雖未獲，其理必臻，靈瑞感通，嘉名早立。例如善吉雖未無諍，已號空生，故下文云「得清淨功德莊嚴三昧」，以是義故名「妙莊嚴王」也。前品說呪護，今品說人護，人護尚爾，呪護彌良，普勸流通也。

This origin story comes from another sūtra: In the past, during the Latter Dharma of a Buddha, there were four bhikṣus who felt the utmost earnest reverence for the Lotus Sūtra. Although they rolled and unrolled this secret teaching, they had not yet been moistened by the sweet dew [of realization]. Day and night they raised their sincerity, not forgetting it for an instant, sighing, "Could it be that we are not the right people? Could this place not be the right location?" The worldly realm is chaotic and sorrowful, where stillness and distraction conflict; even merely seeking leisure requires renunciation, how much more so venerating the Way? Thereupon they bonded together in the mountain forests, their aspirations delighting in the Buddha's wisdom. As the days of seclusion accumulated, their clothing and provisions were exhausted. Having physical needs brings many troubles; at no time were they not lacking. One meager meal [disrupted] by coughing halts a journey of ten thousand li; eating nine meals in a hundred days suppresses aspirations [as high as] the clouds—how can words describe it? One among them said: "We four destitute ones cannot even sustain our bodies; how can the Dharma be preserved? You three should simply dedicate your lives to the Way without worrying about daily needs; I alone will abandon this bodily strength, vowing to supply what is required." Thereupon he shook his mendicant staff among householders' gates to seek ongoing offerings. From spring to winter, cycling through the seasons, like a servant serving a great family, through sweetness and bitterness he felt neither joy nor anger. The three men were able to unfold their sincerity, their merits perfected and their task completed; the benefit of a single lifetime shall span immeasurable births. That one man repeatedly moved among human society and frequently encountered sounds and sights. An unbaked earthen vessel has not yet undergone fire; it is difficult to preserve and protect. By chance he encountered a king going out: chariots and horses crowded together, banners and flags blazing forth. Giving rise to thoughts of longing, he took delight in that glory. Cultivating through the permeation of merits, he received retribution according to his thoughts: among humans and in the heavens he constantly became a king. Although his blessings were incalculable, they were also limited. The three men attained the Way and, meeting together, deliberated: "That we escaped the cage is entirely thanks to this king. Yet he indulges in the karmic fruit, increasing conditioned existence. Once he dies from this state, he will no longer be a king, and only then sinking into the pit of fire, it will be truly difficult to save him. Fortunately, before he undergoes suffering, this is the very time to transform him." One among them said: "This king is attached to desires and, moreover, holds wrong views. If not for the hook of affection, there is no way to pull him out. One of us can become a beautiful wife, and two can become clever sons. The words of wife and sons he will surely comply with; by devising transformation as appropriate, he will indeed be brought to reform his errors." The wife was Bodhisattva Gadgadasvara; the two sons of the past are now the two bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata; the king of that time is now Bodhisattva Padmaśrī. Therefore, the white curl summons from the east, and ascending the purple terrace he guides from the west; divine dhāraṇīs protect the sūtra to cause its transmission and bring great benefit. Because it recounts the former causal conditions of these four sages, it is named the "Chapter on the Ancient Accounts of King Śubhavyūha." Furthermore, "Śubhavyūha" (Wonderful Adornment) means the merits of the wonderful Dharma adorning the sense faculties. In the past, this king had an affinity with the wonderful Dharma; as his permeation in the Way ripened in time, his sense faculties were destined to be purified. Although not yet attained in this life, its principle was certain to arrive; the numinous auspicious response was established early on as a fine name. Just as Subhūti, though not yet free of contention, was already named "Born of Emptiness," so the text below says he "attained the samādhi of the adornment of pure merits." By this meaning, he is named "King Śubhavyūha." The preceding chapter spoke of protection by dhāraṇīs, whereas the present chapter speaks of protection by persons. If protection by persons is like this, protection by dhāraṇīs is even better; thus it universally encourages transmission.