法華義疏 1.11

1.11

第三、論品前後者，諸經〈囑累品〉多在經末，至如此經安〈神力品〉後者，依於梵本及《法華論》。又即此秦地新翻《法華》，並安〈囑累品〉在於經末。今明羅什善解秦言妙得經旨，安〈囑累品〉在〈神力品〉後必有深致。所以然者，若〈囑累品〉在經末者，則至說經竟始令分身各還本國。若爾，至說經竟猶是淨土。妙音來時，何事被誡於此國土勿生下劣想耶？又下方大士既普禮分身，東土上人不應獨接足多寶，觀音奉珠又不應但為二分。以此推之，知〈囑累品〉不在經末。安〈神力品〉後者，大明一乘凡有二種：一、諸佛所乘；二、菩薩所乘。故《十二門論》云「諸佛大人之所乘，故名為大。又觀音、彌勒諸大士等之所乘故，故名為大」。自從經初至〈神力品〉，明諸佛所乘之法，分身諸佛為開壽量故來，遠壽既彰各歸本國則土還復穢，此一章義訖所以付屬。從〈藥王品〉竟〈普賢勸發品〉明菩薩之所乘，因果兩乘既圓眾便散席，為此因緣故安〈囑累品〉在〈藥王品〉前。又〈囑累〉一品既明付屬，〈藥王〉等品即是受命弘經。以此推之，不應在經後也。

Third, concerning the discussion of the precedence of the chapters: in various sūtras, the "Entrustment Chapter" is mostly at the end of the sūtra. As for its placement after the "Supernatural Powers Chapter" in this sūtra, this relies on the Sanskrit text and the Fahua lun. Furthermore, the new translation of the Lotus [Sūtra] here in the Qin land both placed the "Entrustment Chapter" at the end of the sūtra. Now we explain that Kumārajīva had an excellent understanding of the Qin language and wonderfully grasped the purport of the sūtra; placing the "Entrustment Chapter" after the "Supernatural Powers Chapter" certainly has a profound reason. Why is this? If the "Entrustment Chapter" were at the end of the sūtra, then only when the preaching of the sūtra is finished would the emanated bodies each be ordered to return to their original lands. If so, up until the preaching of the sūtra is finished it would still be a pure land. When Gadgadasvara came, why would he be admonished not to give rise to an attitude of inferiority toward this land? Moreover, since the great beings from below paid universal homage to the emanated bodies, the superior person from the eastern land should not have touched only Prabhūtaratna's feet, nor should Avalokiteśvara's presentation of the pearls have been divided into only two portions. Deducing from this, we know that the "Entrustment Chapter" is not at the end of the sūtra. As for its placement after the "Supernatural Powers Chapter": the general explanation of the ekayāna broadly has two kinds: first, that mounted by the Buddhas; second, that mounted by the bodhisattvas. Therefore the Dvādaśanikāya Śāstra says: "Because it is mounted by the Buddhas, the great men, it is called 'great'. Moreover, because it is mounted by great beings such as Avalokiteśvara and Maitreya, it is called 'great'." From the beginning of the sūtra up to the "Supernatural Powers Chapter," it explains the Dharma mounted by the Buddhas; the emanated Buddhas came in order to reveal the lifespan, and the remote lifespan having been revealed, they each return to their original lands, whereupon the land reverts to defilement; this section of meaning being finished, entrustment is therefore made. From the "Former Deeds of the Medicine King Chapter" to the end of the "Encouragement of Samantabhadra Chapter," it explains that which is mounted by the bodhisattvas; the two vehicles of cause and effect being complete, the assembly then disperses. For this reason, the "Entrustment Chapter" is placed before the "Former Deeds of the Medicine King Chapter." Furthermore, since the single chapter "Entrustment" explains the entrustment, chapters such as "Medicine King" represent accepting the charge to propagate the sūtra. Deducing from this, it should not be after the sūtra.