法華文句記 3.2

3.2

"The dharma for teaching bodhisattvas" clarifies that which is relied upon by persons in the stage of causes. From here on, [the text] still draws upon alternative names for its explanation, and therefore adds "abode" (locus). The abode is the one dharma that is able to produce; the one dharma is nothing other than the ultimate character; hence it is called "the truth-principle." The truth-principle is not different from the Lotus Sūtra. Therefore, when Candrasūryapradīpa Buddha praised the Lotus Sūtra, he also said: "The dharma for teaching bodhisattvas, which is protected and remembered by buddhas." Hence one may cite the text below, "universally causing," etc., as verification—verifying the locus of meaning. For this reason, the title of the sūtra in the preface merely says "Innumerable Meanings." Because it includes the main body, "the dharma for teaching bodhisattvas" is supplemented with "abode." Drawing upon the samādhi below to explain it generally makes the meanings of both places equal, so that both are preface and both are main body. Jiāxiáng stated: "This has two meanings: first, the true character is called innumerable; second, that which is produced by the true character is called innumerable." We now say that the designation "innumerable" may designate what is produced, whereas the term "true character" should express that which is able to produce; positing that both the producer and the produced are called innumerable is unacceptable. If, relative to the alternative name, the dharma able to produce is termed "true character," then this is acceptable. To explain the preface directly like that is not the intention at all. The sūtra itself explains: "Innumerable meanings are produced from the one dharma"; "produced" refers to what is produced, and the "one dharma" able to produce is precisely the true character. How could ancient masters explain it through that which is able to produce? Hence the Treatise states: "This is the Tathāgata wishing to preach the Dharma when the time has arrived at fulfillment." Since it says "wishing to preach," it is not entirely identical; if it were entirely identical, it would already have been preached. Hence the Treatise preserves the preface, saying "wishing to preach," but its intention includes the main body, which is an alternative name. When discussing these two paths, our present explanation accords with that text, and also aligns with the praise of the samādhi in the subsequent text. If the samādhi entered were listed solely based on what is produced, it should only say "innumerable." Therefore, we know that while the sūtra's title refers in text to what is produced, its intent includes what is able to produce; the samādhi entered must embrace both meanings. Thus, the previous commentary on the Treatise states: "Wishing to preach this sūtra, he first enters this concentration." Now, from the aspect of what the sūtra signifies, it is praised once more with the "locus of meaning," and the texts cited as proof are entirely within this sūtra. Regarding "protected and remembered by buddhas": that which is protected by the person in the stage of fruition is both the abode of innumerable meanings that is able to produce and that which has been realized by the Buddha; how could what the Buddha realized not be the true character? Hence, "dwelling in it himself" is cited as verification. Because it was not yet preached in the past, it is called "protected"; it is protected and remembered in terms of both dharma and capacity. From "Although wishing" onward, the intent of protecting and remembering is explained: the Buddha's original intention was solely to expound that which is able to produce, but when expounding the Innumerable Meanings [Sūtra], the capacities [of the audience] had not yet unfolded, so he concealed it and did not speak it; hence it is called "protecting and remembering." From "Hence the Innumerable Meanings" onward, the single statement "protecting and remembering" also assumes two directions. However, although that sūtra's text speaks of emerging from the one to the many, it does not speak of returning from the many to the one; being still a concealed aspect, it is called "protecting and remembering." Were it not so, then the Lotus Sūtra would already have been preached—why would it be called a preface? Because it has not yet been preached, it says: "Although wishing to open, reveal," and so forth. Because it has not yet been preached, he "protects" it; because it has not yet been fully articulated, he "remembers" it. Regarding "silent for a long time": from the past down to the present. The meaning of "this essential" and so forth may be understood through reflection. If it were solely from the perspective of what is produced, it would not be exclusively protected by the Buddha; in the past, it was universally expounded at all times without exception. Hence the Lotus Sūtra Treatise says: "The lotus has two meanings: first, emerging from the water; second, blooming." That [earlier sūtra] is like emerging from the water; this [present sūtra] is like blooming. Therefore, it is still named the lotus flower, having only the distinction between not yet blooming and about to bloom.