法華文句記 10.162

10.162

釋疑中二重問答：初問答能放光疑，次問答所召眾疑。初疑意者，約不思議相海，總立用問約事校量。答中云「他經所明」等者，召他屬事宜且從他，故附方便教云有優劣。又約應身現相宜附他經，令弘實教故復從大，大復從因而為所表，故云「放光令弘此法」，況顯本已尚無近迹，豈存小耶？「何故召東說西」者，問意者，十方菩薩豈皆無緣，何故放光但召東方妙音竟，次說西方觀世音？答中從表，於中四：初辯能表，次「未發心」下正明所表，三「一菩薩」下舉例，四「聖不」下結用表意。初文三：先明能表之光，次明光所照意，三「東是」下舉能表意。次「未發」下出所表中，但舉始終任運攝照。三舉例者，妙意既爾諸來悉然，但以照東表始為便，若召南至北四維準知。聖不繁文，理合十方咸至，如《華嚴》、《大集》諸部《般若》，光及所召尚通十方，故此但以一方為表。準下〈觀音〉初釋爾時，亦以妙音對辯，此中既預以說西對問，故可預以西方對明，云欲說西方菩薩事，先召東方菩薩等。「敘福之由」者，既值多佛亦是慧由，但是文略。正敘福慧中《經》云「悉」，又云「甚深」，故是圓慧。三昧屬定，對慧名福，尚異三教豈同世有？又此十六並是法華三昧異名耳。隨義說之，今稱法華三昧之相。「佛誡」至「而規此耳」者，「肅」延進也。妙音高位豈可待勗？至此見穢寧生劣想？但佛寄誡妙音而規其所將。「規」謂規模。

In resolving doubts, there are two sets of questions and answers: first, a question and answer resolving doubts about the one capable of emitting light; second, a question and answer resolving doubts about the assembly that was summoned. As for the intention of the first doubt, based on the inconceivable sea of bodily marks, it sets up an inquiry as a whole to make comparisons with respect to phenomena. In the response, where it says "as explained in other sūtras" and so on, summoning others belongs to phenomena, and one should provisionally follow others; hence, in accordance with the provisional teachings, it is said that there are superior and inferior ones. Moreover, based on the manifestation of bodily marks by the nirmāṇakāya, one should conform to other sūtras; yet to cause the propagation of the real teaching, it again follows the great. The great again follows the cause to become what is symbolized; therefore it says, "He emits light to cause the propagation of this Dharma." Furthermore, once the origin has been revealed, there are not even recent traces—how could the small still remain? As for "Why summon the east and speak of the west?": the questioner's intention is, could it be that the bodhisattvas of the ten directions are all without karmic affinity, so that why emit light only to summon Gadgadasvara of the east, and immediately thereafter speak of Avalokiteśvara of the west? In the answer, it proceeds in terms of symbolism, within which there are four parts: first, distinguishing what can symbolize; second, from "not yet aroused the aspiration" onward, directly clarifying what is symbolized; third, from "one bodhisattva" onward, giving examples; fourth, from "the sage does not" onward, concluding with the intention behind using symbolism. The first text has three parts: first, clarifying the light that can symbolize; second, clarifying the intent of what the light illuminates; third, from "east is" onward, giving the meaning of what can symbolize. Next, in bringing forth what is symbolized from "not yet aroused" onward, it merely adduces the spontaneous inclusion and illumination from beginning to end. Third, as for giving examples, since it is so for Gadgadasvara, it is likewise for all who arrive; it is simply convenient to symbolize the beginning by illuminating the east, and if summoning from south to north and the four intermediate directions, they should be understood accordingly. The sage does not multiply words; in principle, all ten directions should arrive. As in the Avataṃsaka, Mahāsaṃnipāta, and the various Prajñā sections, the light and those summoned still extend through the ten directions; therefore, here one direction is merely used as a symbol. According to the initial explanation of "Avalokiteśvara" below at "at that time," it is also distinguished by pairing with Gadgadasvara; since here speaking of the west was anticipated in the question, one may likewise anticipate the west in the explanation, saying that to speak of the affairs of the bodhisattva of the west, one first summons the bodhisattva of the east, and so forth. As for "relating the causes of blessings": having encountered many buddhas is also the cause of wisdom, but the text is simply brief. In directly relating blessings and wisdom, the Sūtra says "all" and also says "extremely profound"; therefore, it is perfect wisdom. Samādhi pertains to meditative concentration; paired with wisdom, it is called blessing. It still differs from the three teachings—how could it be the same as mundane [blessings]? Moreover, these sixteen are all different names for the Lotus Samādhi. They are spoken of according to their meanings; now they correspond to the characteristics of the Lotus Samādhi. From "the Buddha admonished" to "and merely established a standard for this": "su" means to advance with solemnity. How could Gadgadasvara's high rank require exhortation? Arriving here and seeing defilement, how could he produce a thought of inferiority? Rather, the Buddha merely used the admonition to Gadgadasvara to set a model for those he was leading. "Gui" means standard.