妙法蓮華經文句 3.14

3.14

「文殊師利又有菩薩」下，第六有七行，明佛滅後以舍利起塔者，正頌上他土佛出五濁，從無相一法開漸、頓教，故有二法、三道種種行類相貌不同，如上所見也。今見他土佛般涅槃，佛子慕德為樹墳塔，即表無量悉歸入一、一出無量。前相已表無量歸一，正是入於涅槃，云何畏妨壽量，作起塔為佛事耶？痛哉！痛哉！就文為六，初一行總標佛滅起塔；次「又見佛子造」下，第二一行明塔數；次「寶塔高妙」下，第三一行明塔量；次「一一塔」下，第四一行明塔相；次「諸天龍神」下，第五一行明供養；次「文殊」下，第六兩行結。塔婆此云方墳，方墳如此土塚墓，《大灌頂》翻為塚也。殿堂如此土靈宇，崇臺峻階承露干雲，長表淨域歸心上聖耳。樹王者即波利質多，正供舍利傍嚴佛國土（云云）。從「佛放」下，第二有八行請答，為二：初三行舉疑事述請，後五行釋伏難。初三行為三：初一行舉見此土事，白毫為本故先舉，及諸事故言「種種」；次「諸佛」下，第二一行舉見他土事，諸佛為本即總攝餘五也；「我等」下，第三一行請答。第二就釋伏難為二：初四行正釋伏難，次一行結請。言伏難者，文殊內心搆難不肯時答，其意有三：一、此瑞希奇，不可倉卒輕爾有判；二、智眾如海謙光推高；三、靳固前却生眾渴仰，故以伏難潛而拒之。彌勒彰灼，釋難意亦有三：一、瑞大疑大，若不為釋，憂兕在懷妨聞正說；二、眾海乃多機在仁者；三、闔眾瞻仁，故知注誠殷重，所以彰言釋難，請令時答。初伏難者，因正請生，請云「佛子文殊願決眾疑」，文殊仍此起初伏難，汝云眾疑，眾未曾疑，若疑應問；眾既不疑，我何所決？彌勒即以第一偈釋云「四眾欣仰瞻仁及我」。及我欲令我問，瞻仁欲得仁答。文殊因此起第二難，眾同有疑，不易可答，待佛出定，然後決疑。彌勒即用第二偈釋，若有疑在，懷憂兕不泰，應以時答。復知如來何時起定，故言「佛子時答，決疑令喜」。文殊因此起第三難，我與仁者同居學地，欲測佛意微共籌量，獨令我答，於理不可。彌勒即以第三偈釋，我亦微心下思踟蹰兩楹，為說妙法？為當授記？故言「佛坐道場，所得妙法，為欲說此，為當授記。」文殊因此起第四難，若如汝說即是釋疑，何煩我答？彌勒即以第四偈釋，安得以我猶豫之心而判大事？故言「示諸佛土，此非小緣」。文殊伏難既窮，謙光亦止，後一偈結請答也。此四伏難，光宅受於次師，次師受於江北釗師；既是先賢文外巧思，今用之。

Beginning from "Mañjuśrī, there are also bodhisattvas," the sixth section has seven lines clarifying the erection of stūpas with relics after the Buddha's extinction. This directly versifies the preceding passage where Buddhas of other lands appear in the five turbidities and, from the single markless Dharma, unfold the gradual and sudden teachings, so that there are different forms and varieties of practice according to the two Dharmas and the three paths, as seen above. Now, seeing the Buddha of another land enter parinirvāṇa, the sons of the Buddha, admiring his virtue, erect tumuli and stūpas for him. This represents the immeasurable completely returning into the one, and the one issuing into the immeasurable. The preceding sign already represented the immeasurable returning to the one, which is precisely entering nirvāṇa; why fear that this obstructs [the revelation of] the life span, taking the erection of stūpas as a Buddha's work? How distressing! How distressing! The text has six parts: First, one line broadly marks the Buddha's extinction and the erection of stūpas. Next, beginning from "[I] also see sons of the Buddha building," the second one line clarifies the number of stūpas. Next, beginning from "The precious stūpas are lofty and wondrous," the third one line clarifies the dimensions of the stūpas. Next, beginning from "Each and every stūpa," the fourth one line clarifies the marks of the stūpas. Next, beginning from "The devas, nāgas, and spirits," the fifth one line clarifies the offerings. Next, beginning from "Mañjuśrī," the sixth two lines conclude. *Thūpa* is translated here as "square tumulus"; a square tumulus is like a grave mound in this land; the *Great Guanding* translates it as "tomb." Palaces and halls are like the sacred edifices of this land: towering platforms and steep steps catching the dew and brushing the clouds, permanently representing the pure realm to which minds turn toward the supreme sage. The king of trees is the pārijāta, which directly serves as an offering to the relics and secondarily adorns the Buddha-land (and so forth). Beginning from "The Buddha emits [a ray of light]," the second part has eight lines requesting an answer, divided into two: the first three lines cite the doubtful matters to state the request, and the latter five lines resolve hidden objections. The first three lines comprise three parts: First, one line cites what was seen of this land: because the white uṣṇīṣa-hair is the basis, it is cited first, and regarding all the matters, it says "various"; next, beginning from "The Buddhas," the second one line cites what was seen of other lands: the Buddhas are the basis and thus subsume the other five; beginning from "We," the third one line requests an answer. Second, the resolution of the hidden objections comprises two parts: the first four lines directly resolve the hidden objections, and the next one line concludes the request. As for "hidden objections," Mañjuśrī internally constructed difficulties and was unwilling to answer immediately, for three reasons: first, this auspicious sign is rare and wondrous, and must not be judged hastily or lightly; second, the assembly of the wise is as vast as an ocean, so he humbly deferred to those of high standing; third, by holding back and hesitating, he would arouse the assembly's thirst and longing; therefore, he secretly declined through hidden objections. Maitreya made them manifest, and his intent in resolving the difficulties also had three reasons: first, the sign is great and the doubt is great—if not resolved, distress would gnaw at their breasts and hinder hearing the correct teaching; second, though the ocean-like assembly is vast, the capacity rests with the benevolent one; third, the entire assembly looks up to the benevolent one, thus showing their deep sincerity; therefore, he explicitly resolved the difficulties and requested a timely answer. The first hidden objection arose from the direct request, which said: "Son of the Buddha, Mañjuśrī, we pray you resolve the assembly's doubts." Following this, Mañjuśrī raised the first hidden objection: "You say the assembly has doubts, but the assembly has never doubted; if they had doubts, they ought to ask. Since the assembly does not doubt, what is there for me to resolve?" Maitreya then resolved it with the first verse, saying: "The fourfold assembly joyfully and admiringly gazes upon you and me." Gazing upon "me" means wishing for me to ask; gazing upon "you" means wishing to receive your answer. Thereupon Mañjuśrī raised the second objection: "The assembly all share doubts, which cannot easily be answered; wait until the Buddha emerges from absorption, and only then resolve the doubts." Maitreya then resolved it using the second verse: "If doubts remain, distress in their hearts will bring no peace; you ought to answer in due time. Furthermore, who knows when the Tathāgata will arise from absorption?" Therefore he said: "Son of the Buddha, answer in due time; resolve the doubts and make them rejoice." Thereupon Mañjuśrī raised the third objection: "You and I both dwell in the stage of learners; wishing to fathom the Buddha's intent, we should confer slightly together; to make me answer alone is unreasonable." Maitreya then resolved it with the third verse: "I too have slight thoughts and hesitate between two pillars: is he to expound the wondrous Dharma, or is he to confer prophecies?" Therefore he said: "The Buddha, sitting in the place of enlightenment, obtained the wondrous Dharma; does he wish to expound this, or is he to confer prophecies?" Thereupon Mañjuśrī raised the fourth objection: "If it is as you say, that itself resolves the doubt; why trouble me to answer?" Maitreya then resolved it with the fourth verse: "How could my hesitant mind be permitted to judge a great matter?" Therefore he said: "He reveals all the Buddha-lands; this is no small cause." Mañjuśrī's hidden objections being exhausted, his humble deference also ceased; the final verse concludes by requesting an answer. These four hidden objections were transmitted to Master Fayun of Guangzhai from Master Ci, and Master Ci received them from Master Zhao north of the river; since they are the ingenious reflections outside the literal text by prior worthies, I employ them now.