法華文句記 10.120

10.120

釋此品，先辯他人判品前後，次今文正釋。初文者，慈恩、安國並令移之於〈勸發〉後，若在此中有八相違、十不可也。余雖管見，頗有稟承，每於聽筵忝蒙慈訓，垂示救旨深有所憑，近見秀公《法華圓鏡》，廣立難勢不越先規，今攢舊聞兼資後見，總別救之亦八不可。初總救者，〈出塔〉已後凡述多寶，皆云「塔中」不云「見佛」，若移在後無出塔處，一不可也。分身散後凡有所述，唯論佛塔不涉分身，若移在後佛無散處，二不可也。〈囑累〉文中佛散土穢，已下經文言不涉淨，若移在後無復穢處，三不可也。會本居地因塔升空，佛散出塔後文在地，若移在後無還地處，四不可也。〈囑累品後〉經既未盡，但述眾喜不云「而去」，若移在後須加「而去」，五不可也。〈勸發品〉後無復餘文，經既已終則云「而去」，若移在後須除而去，六不可也。本迹二門佛事既畢，須有所付，是有囑累，若移在後法無所歸，七不可也。囑累已後明乘乘人，弘經本事事須囑累，若移在後師弟參雜，八不可也。

In explaining this chapter, I will first evaluate the judgements of others regarding the order of the chapters, and next provide the present text's correct exposition. As for the first part: Cí'ēn and Ānguó both had it moved to after the "Encouragement [of Bodhisattva Samantabhadra]" chapter, [claiming that] if it remains here, there are eight contradictions and ten impossibilities. Although my own view is narrow, I have received much transmission: whenever in the lecture hall I have been graced with benevolent instructions, the underlying principles of rebuttal passed down [by my masters] have provided deep support. Recently, having seen Master Xiù's *Fǎhuá yuánjìng* extensively establishing lines of objection that do not transcend earlier precedents, I now assemble what was heard of old and combine it with later perspectives to offer general and specific rebuttals, likewise showing eight impossibilities [in their view]. First, as for the general rebuttal: From "Emerging from the Stūpa" onward, whenever Prabhūtaratna is recounted, it always says "within the stūpa" and does not say "saw the Buddha." If [this chapter] were moved to the end, there would be no place where [Śākyamuni] emerged from the stūpa; this is the first impossibility. After the emanation buddhas were dismissed, whenever anything is recounted, it discusses only the Buddha's stūpa and does not involve the emanation buddhas. If [this chapter] were moved to the end, there would be no point where the buddhas were dismissed; this is the second impossibility. In the text of "Entrustment," the [emanation] buddhas are dismissed and the land becomes defiled again, whereas the subsequent sūtra text says nothing of pure lands. If [this chapter] were moved to the end, there would be no point where it became defiled again; this is the third impossibility. The assembly originally resided on the ground and ascended into the sky on account of the stūpa; after the [emanation] buddhas were dismissed and [Śākyamuni] emerged from the stūpa, the subsequent text is on the ground. If [this chapter] were moved to the end, there would be no point where they returned to the ground; this is the fourth impossibility. After the "Entrustment Chapter," since the sūtra has not yet concluded, it merely recounts that the assembly rejoiced, and does not say "and departed." If it were moved to the end, "and departed" would have to be added; this is the fifth impossibility. After the "Encouragement Chapter" there is no further text, and since the sūtra has already concluded, it says "and departed." If [the Entrustment Chapter] were moved to the end, "and departed" would have to be removed [from there]; this is the sixth impossibility. The Buddha-work of the two gates of origin and traces having already finished, there had to be an entrustment, and this is why there is the entrustment [here]. If it were moved to the end, the Dharma would have nowhere to be committed; this is the seventh impossibility. From the entrustment onward, the vehicles and the practitioners of the vehicles are clarified, and the fundamental tasks of propagating the sūtra definitely require entrustment. If [the chapter] were moved to the end, masters and disciples would be mixed together in confusion; this is the eighth impossibility.