法華文句記 7.214

7.214

「迦葉當知」者，開譬頌初已云汝等迦葉及當知等，故頌文後不更復宗重稱歎者，良由此也。隋朝笈多所譯，名「添品法華」者，自餘諸文全依妙本，彼見正本偈後，更有一長行偈頌，乃重譯之。添此文後，又移〈囑累〉安〈勸發〉後，自餘先譯並無所改。重譯言辭多似正本，其所添者，初長行中，先以日月譬用歎佛智（此與前文重故什師不譯）。次明五趣中有三乘，於三乘中而說平等（亦與前文似重）。次迦葉問，何故施此三乘教耶？佛以瓦器譬之，所盛不同非關泥異。迦葉又問，彼種種解出三界外，為一為二三耶？佛答，若覺體等無復二三（此亦同於第一經中滅度想者也）。次因此後佛為迦葉說生盲喻，初不見色譬諸凡夫，次以眼開譬於二乘，次天眼開譬大乘也。偈重頌耳。故知無此添文，大旨無闕，若其有者述成又剩，什公不譯意不煩文。南山云：「笈多輒移〈囑累品〉也」，準此亦應云「移品法華」。

Regarding 'Kāśyapa, you should know': at the beginning of the verse opening the parables, it already said 'You, Kāśyapa' and 'should know', etc.; therefore, that after the verse text it does not reiterate the central theme and repeatedly praise is indeed due to this. The translation by Jñānagupta of the Sui dynasty, titled 'The Added-Chapter Lotus': except for the added texts, it completely relies on the Wondrous [Lotus] text. Seeing that after the verse of the genuine text there was another prose section and verse, he retranslated it. After adding this text, he also moved the 'Entrustment' [chapter] to be placed after 'Encouragement' [of Samantabhadra]; other than this, none of the previous translation was altered. The phrasing of the retranslation mostly resembles the genuine text. As for what was added: in the first prose section, it first uses the metaphor of the sun and moon to praise the Buddha's wisdom (as this repeats the earlier text, Master [Kumāra]jīva did not translate it). Next, it explains that among the five destinies there are three vehicles, and within the three vehicles he preaches equality (this also seems to repeat the earlier text). Next, Kāśyapa asks: Why bestow this teaching of the three vehicles? The Buddha illustrates it with earthenware vessels: that what they contain differs is not related to a difference in the clay. Kāśyapa asks again: Are their various understandings in escaping outside the three realms one, or two, or three? The Buddha answers: If the essence of enlightenment is equal, there are no longer two or three (this is also identical to those with the thought of extinction in the first fascicle). Next, because of this, the Buddha preaches the parable of the person blind from birth for Kāśyapa: first, not seeing forms illustrates ordinary people; next, opening the eyes illustrates the two vehicles; next, opening the divine eye illustrates the Mahāyāna. The verses merely restate it in verse. Therefore we know that without this added text, the grand purport is not deficient; if it were present, stating it would be redundant. That Lord [Kumāra]jīva did not translate it was intended to avoid superfluous text. Nanshan says: 'Jñānagupta arbitrarily moved the "Entrustment Chapter"'; according to this, it should also be called 'The Moved-Chapter Lotus'.