妙法蓮華經文句 7.82

7.82

「是諸沙彌等」下，二十七行，頌正結緣。上文有二，今初八行頌法說，次十九行頌譬說。上法說有三，今初三行頌第一昔結因緣，次一行頌第二中間相值，次四行頌第三今日還說法華。上昔結因緣有四，初半行頌佛入定；次「為無量億」下，第二，一行半，頌正覆講；後「一一沙彌」下，第三，一行，頌聞法得益，略不頌第四佛起定稱歎也。次「彼佛滅度後」下，第二，三行，頌中間相遇。「是十六沙彌」下，第三，四行，頌今日說《法華》。上文二：初、結會古今，有現在未來，今初三行頌結會現在師弟子。「以是本因緣」下，第二，一行，頌還說《法華》，上文有三，今初一句頌第一時眾清淨，以是本因緣，今日時眾免難機發也；次「今說法華」下，第二，三句，頌第二為說是經也，略不頌第三釋開三意也。「險惡道」下，第二，十九行，頌譬開合，初十一行半頌開譬，後七行半頌合譬。上開譬為二，今初三行頌五百由旬譬，次八行半頌將導譬。上五百譬有五，今初一行頌第二險惡道；次「無數千萬」下，第二，半行，頌第三多諸人眾；次「其路甚」下，第三，半行，頌第一五百由旬；次「時有一導師」下，第四，一句，頌第五一導師；「強識有」下，三句，頌聰慧明達也，不頌第四。「眾人皆疲倦」下，第二，有八行半，頌第二將導譬。上文有三，今亦頌三：初二字頌上第一將導；從「皆疲倦」下，第二，五行三句三字，頌第二眾人懈退權立化城譬；次「導師知已」下，第三，二行半，頌第三滅化引至寶所譬。上第二文有二，謂初、懈退，次、接退。今初三句三字頌懈退，次五行頌作化接退。上懈退中有三，今略不頌第一中路也。上接退作化文，今皆具頌，初一行頌第二傷失大；次「尋時思」下，第二，二句，頌第一作念；次「化作大城」下，第三，二行半，頌第三作化。上文又二，今初一行半，頌正作化譬。「諸舍宅」者，諸空觀境也。「園林」者，二乘總持無漏法林也。九次第定為「渠流」，八解為「浴池」，「重門」是三空門，又是重空三昧盡無生智，為樓閣高出也。「男女」是定慧也。觀心解者，智體周備如城隍，善法圓足如郭之圍繞，畢竟空為舍宅，直善能成自行，如男能幹家事，慈悲外化如女外適。次「即作是化已」下，第二，一行，頌上說化。次「諸人既入」下，第四，一行，頌第四入城。「導師知息已」下，第三，兩行半，頌第三滅化至寶所。上文有二，今初一句頌第一知息已；次「集眾」下，第二，二行一句，頌滅化引向寶所也。「我亦復如是」下，第二，七行半，頌第二合二譬，初半行頌合第一五百譬，次七行頌合第二將導譬。上合五百，又有四，今半行總頌而已也。「見諸求道者」兩行，頌合懈退譬。上頌開譬不頌中路，今一行合中路懈退，次一行頌合接退作化也。「既知到涅槃」下，第二，五行，頌第二合滅化至寶所。上文合二，今頌亦二：初半行頌第一知息已；「爾乃集大眾」下，第二，三行半，頌第二合滅化引向寶所也。合息化偈中，即有三德祕密藏義：「汝證一切智」即是般若，「具三十二相」即是法身，「乃是真實滅」即是解脫，三法不縱不橫，即是見佛性也。「諸佛之導師」下，一行，頌帖合也。

From "All these śrāmaṇeras" onward, there are twenty-seven gāthā lines versifying the main establishment of karmic connection. The prose above had two parts; now, the first eight lines versify the dharma explanation, and the subsequent nineteen lines versify the parables. The dharma explanation above had three parts; now, the first three lines versify the first, the karmic conditions established in the past; the next line versifies the second, meeting one another in the interim; and the next four lines versify the third, preaching the Lotus Sūtra once again today. The past establishment of karmic conditions above had four parts: the first half-line versifies the Buddha entering samādhi; next, from "For immeasurable koṭis" onward, the second [part], one and a half lines, versifies the actual repetition of the teaching; thereafter, from "Each and every śrāmaṇera" onward, the third [part], one line, versifies hearing the Dharma and gaining benefit, omitting a versification of the fourth, the Buddha arising from samādhi and offering praise. Next, from "After that Buddha passed into extinction" onward, the second [part], three lines, versifies meeting in the interim. From "These sixteen śrāmaṇeras" onward, the third [part], four lines, versifies preaching the Lotus Sūtra today. The prose above had two parts: first, uniting past and present, which had the present and the future; now, the first three lines versify uniting the present teachers and disciples. From "Through this fundamental karmic condition" onward, the second [part], one line, versifies preaching the Lotus Sūtra once again. The prose above had three parts; now, the first line versifies the first, the purity of the present assembly—through this fundamental karmic condition, today the assembly's capacity free of difficulties is activated; next, from "Now preach the Lotus" onward, the second [part], three phrases, versifies the second, preaching this sūtra for them, omitting a versification of the third, explaining the meaning of opening the three. From "A perilous and evil road" onward, the second [part], nineteen lines, versifies the opening and matching of the parable: the first eleven and a half lines versify the unfolding of the parable, and the latter seven and a half lines versify the matching of the parable. The unfolding of the parable above was divided into two: now, the first three lines versify the parable of the five hundred yojanas, and the next eight and a half lines versify the parable of the guide. The five hundred yojanas parable above had five points: now, the first line versifies the second, the perilous and evil road; next, from "Countless thousands of ten thousands" onward, the second [part], half a line, versifies the third, the multitudes of people; next, from "The road was extremely..." onward, the third [part], half a line, versifies the first, the five hundred yojanas; next, from "At that time there was a guide" onward, the fourth [part], one phrase, versifies the fifth, a single guide; from "Having a strong memory and..." onward, three phrases versify intelligence and lucid discernment, without versifying the fourth. From "The multitude all grew weary" onward, the second [part] has eight and a half lines versifying the second, the parable of guiding. The prose above had three parts, and now it likewise versifies three: the first two characters versify the first above, the guiding; from "All grew weary" onward, the second [part], five lines, three phrases, and three characters, versifies the second, the parable of the multitude slackening and retreating and [the guide] expediently conjuring the phantom city; next, from "When the guide knew this" onward, the third [part], two and a half lines, versifies the third, the parable of extinguishing the phantom and leading them to the treasure cache. The second passage above had two parts, namely, first, slackening and retreating, and second, receiving them in retreat. Now, the first three phrases and three characters versify slackening and retreating, and the next five lines versify creating the conjuration to receive them in retreat. The slackening and retreating above had three points; now it omits a versification of the first, midway on the road. The prose above of receiving them in retreat by creating the conjuration is now fully versified: the first line versifies the second, lamenting the loss of the great; next, from "He immediately thought..." onward, the second [part], two phrases, versifies the first, conceiving the thought; next, from "Conjuring a great city" onward, the third [part], two and a half lines, versifies the third, creating the conjuration. The prose above also had two parts: now, the first one and a half lines versifies properly making the conjuration parable. "The houses" are the objects of contemplation of emptiness. "Gardens and groves" are the groves of the two vehicles' dhāraṇīs and outflow-free dharmas. The nine successive attainments are the "flowing canals"; the eight liberations are the "bathing ponds"; the "double gates" are the three gates of emptiness, and also the double emptiness samādhi and the exhaustion and non-arising knowledges, which form the high-rising multistoried pavilions. "Men and women" are concentration and wisdom. Explained in terms of contemplation of mind: the substance of wisdom being fully complete is like the moats and ramparts of a city; wholesome dharmas being entirely sufficient is like the outer walls encircling it; ultimate emptiness is the houses; upright wholesome practices being able to accomplish one's own practice is like a man managing household affairs; and compassion converting others externally is like a woman marrying outside. Next, from "Having created this conjuration" onward, the second [part], one line, versifies telling of the conjuration above. Next, from "Once the people had entered" onward, the fourth [part], one line, versifies the fourth, entering the city. From "When the guide knew they had rested" onward, the third [part], two and a half lines, versifies the third, extinguishing the conjuration and proceeding to the treasure cache. The prose above had two parts: now, the first phrase versifies the first, knowing they have rested; next, from "Assembling the multitude" onward, the second [part], two lines and one phrase, versifies extinguishing the conjuration and leading them toward the treasure cache. From "I too am like this" onward, the second [part], seven and a half lines, versifies the second, matching the two parables: the first half-line versifies matching the first, the five hundred [yojanas] parable; the next seven lines versify matching the second, the guiding parable. Matching the five hundred above also had four points; now, half a line simply matches them collectively. "Seeing all those who seek the Path," two lines, versify matching the parable of slackening and retreating. The verse unfolding the parable above did not versify "midway on the road"; now, one line matches slackening and retreating midway on the road, and the next line versifies matching receiving them in retreat by creating the conjuration. From "Knowing that they have reached nirvāṇa" onward, the second [part], five lines, versifies the second, matching extinguishing the conjuration and proceeding to the treasure cache. The prose above matched two points, and now the verse also has two: the first half-line versifies the first, knowing they have rested; from "Then he gathers the great assembly" onward, the second [part], three and a half lines, versifies the second, matching extinguishing the conjuration and leading them toward the treasure cache. In the verse matching the resting of the conjuration, there is the meaning of the secret repository of the three virtues: "You realize all-knowledge" is prajñā; "complete with the thirty-two marks" is the dharmakāya; "this is the true extinction" is liberation. These three dharmas are neither sequential nor horizontal, which is none other than seeing the buddha-nature. From "The guide of all buddhas" onward, one line, versifies the appended matching.