妙法蓮華經文句 3.43

3.43

Next, from 'At that time the four assemblies' onward, there is one and a half verses, which retrospectively versifies the doubts of the four assemblies of the past Buddha, as in the text. From 'The Honoured One revered by gods and humans' onward, there are twenty-two and a half verses, which versify that the past must be identical with the present. The text has six parts: First, two verses and two lines versify the identity of the causal persons. Next, from 'Having preached this dharma,' the second part consists of one line, versifying the identity of the preaching of the dharma above. Next, from 'Fulfilling sixty minor kalpas,' the third part consists of one verse and one line, versifying the identity of the time period, in terms of the inconceivable wisdom of extending and shortening kalpas; [it also shows that] Myōgō (Varaprabha) upheld all of the past Buddha's teaching, just like Śāriputra receiving the Buddha's entrustment. Next, from 'The Buddha, having preached this Lotus,' the fourth part consists of five verses, versifying the identity of proclaiming extinction above; this answers the question above regarding entering extinction in other lands. Within this passage, there is proclaiming extinction and there is entrustment; entrustment is as in the *Sūtra of the Buddha's Bequeathed Teaching*, weeping is as in the *Mahāparinirvāṇa-sūtra*, and consolation is also as in the *Sūtra of the Buddha's Bequeathed Teaching*. Those who could be liberated have all been liberated, and for those not yet liberated, conditions for their liberation have been established—just as the present Buddha is about to entrust [the teaching] to Maitreya, and so on. Next, from 'This Tokuzō (Guṇagarbha),' the fifth part consists of one and a half verses, versifying the prediction above. Next, from 'The Buddha on this night,' the sixth part consists of twelve verses, versifying the transmission of the sūtra above. The transmission of the sūtra again has five parts: First, two verses versify the time period after the Buddha's extinction when the four assemblies attain benefit. As for 'like fire extinguished when the firewood is exhausted,' the Hīnayāna Buddha takes the retribution body as firewood and wisdom as fire; wisdom depends on the retribution body, so when the body is extinguished, wisdom vanishes. The Mahāyāna Buddha takes the capacity [of beings] as firewood and the responsive manifestation as fire; when the capacity of sentient beings is exhausted, the responsive form is also extinguished. As for 'redoubled their diligence,' this refers to those who ought to be saved by means of [the Buddha's] extinction. Next, from 'This Varaprabha,' the second part consists of two lines, versifying the person able to propagate the sūtra above. Next, from 'For eighty minor kalpas,' the third part consists of two lines, versifying the time period of practicing the sūtra above. Next, from 'These eight princes,' the fourth part consists of eight verses, versifying the disciples who were benefited above; this again has two parts: first, three verses versify disciples who have already attained fruition; next, from 'This Varaprabha,' the second part consists of five verses versifying disciples who will attain fruition in the future. Next, from 'After that Buddha was extinguished,' the fifth part consists of one verse, versifying the conclusion harmonizing the past and the present. Regarding the last four gāthās, the old interpretation said that they conclude by leading beings to yearn and admire, but the present explanation does not hold this. The prose above clearly resolved and answered [the questions], and this passage versifies it; the text has three parts: First, from 'I saw Candrasūryapradīpa,' the first part consists of one verse, versifying that he will preach the Mahāyāna sūtra above. Next, from 'Now the signs are like the former portents,' the second part consists of two verses, versifying the dharma taught to bodhisattvas above. Next, from 'All those seeking the Three Vehicles,' the third part consists of one verse, versifying what is protected and kept in mind by the buddhas above; this can be understood from the text. Furthermore, previously Maitreya explained four hidden objections so that Mañjuśrī would definitely have an answer; here, Mañjuśrī cuts off four hidden doubts so that Maitreya will ask no further. First, regarding the first doubt: because Mañjuśrī extensively cited that past buddhas preached the *Lotus*, Maitreya had a hidden doubt and wished to ask: 'When buddhas respond to conditions, the persons and times differ. Although the ancient Buddha called it *Lotus*, why must the present Buddha do the same?' Mañjuśrī immediately cuts off this doubt with the first gāthā, saying: 'I saw Candrasūryapradīpa; / His original radiant portents were just like these. / By this I know that the present Buddha / Wishes to preach the Lotus Sūtra.' This cuts off his question doubting the name. Because of this, Maitreya doubted again: 'There are cases where names are the same and meanings are the same, and cases where names are the same and meanings differ; what does this name reveal and denote?' Mañjuśrī immediately cuts off this doubt with the second gāthā, saying: 'Now the signs are like the former portents; / These are the expedient means of all buddhas. / Now the Buddha emits bright light / To help reveal the meaning of the True Characteristic.' This cuts off his question doubting the substance. Because of this, Maitreya doubted again: 'The True Characteristic is without characteristics; who can realize it?' Mañjuśrī immediately cuts off this doubt with the third gāthā, saying: 'All of you should know now: / Join your palms and wait single-mindedly; / The Buddha will rain the dharma rain / To satisfy those seeking the Path.' This cuts off his question doubting the theme. Because of this, Maitreya doubted again: 'Does the Buddha raining the dharma rain solely nourish bodhisattvas, or does it also moisten the two vehicles?' Mañjuśrī immediately cuts off this doubt with the fourth gāthā, saying: 'All those seeking the Three Vehicles, / If they have doubts or regrets, / The Buddha will sever and eliminate them, / Bringing them to an end without remainder.' This cuts off his question doubting the function. Maitreya formed doubts one after another, and Mañjuśrī repeatedly severed them; once matters and principles were both exhausted, understanding was attained in their minds. They can truly be called skilful in questioning and answering, equipped with the two adornments. Guangzhai only knew how to follow Master Zhao's explanation of the four kinds of hidden objections to ensure Mañjuśrī must answer, thus revealing Maitreya's excellence, but failed to see Mañjuśrī resolving the four hidden doubts so that Maitreya would not ask further, thereby diminishing the ability of Mañjuśrī. This meaning originates from Tiantai and is not transmitted from other commentaries. A word to later worthies: do not suppress others' merits! In the several centuries since Master Zhao, lecturers on the *Lotus* have crowded the roads, yet has anyone seen this meaning? If this is not a merit, what is?