法華義疏 1.5

1.5

生起次第者，大明次第凡有二門：一、根緣次第，謂適機而說。二、義理次第，依義次相生。然佛說經雖具有二門，多依根緣次第。弟子造論又具二門，多依義理次第。今二十八品相生次第者，夫至人說法必有由籍，故初明〈序品〉。由序已竟，正宗宜開，將顯一乘為真實故，前開三乘為方便，故次明〈方便品〉。上根之徒聞前法說即便領悟，中根之者未能忘言會法，可以虛心待譬，故次明〈譬喻品〉，稟前法說、飡後譬喻。又同領解，故有信解品，印其所解為實，重興譬述成，故有〈藥草喻品〉。領解於前、述成於後，當果可期堪為授記，故有〈授記品〉。自前已來中上根人皆已受悟，下根之流猶未領解，故說過去結緣之始、現在化城之喻，故有〈化城喻品〉。下根之人聞上二周之說及後宿世因緣，便得領解堪與授記，故有〈五百弟子受記品〉。顯名之眾既解，密行之流又悟，故有〈授學無學人記品〉。三說已周、三根齊悟，復欲以斯法異世同聞，故歎法美人令弘大道，故有〈法師品〉。欲證前三說不虛，復欲開法身果德，故有〈見寶塔品〉。〈法師〉、〈寶塔〉雖歎人證法，未若親由達多自致成佛，舉此證驗勸物弘經，故有〈提婆達多品〉。上來三品美人讚法以勸弘經，菩薩聲聞受命宣持，故有〈持品〉。既於惡世欲弘善道多諸苦難，故辨弘經之方，令安住四行身心快樂，故有〈安樂行品〉。四行因成妙果宜顯，仍有涌出菩薩開遠壽之緣，故有〈涌出品〉。開發之緣已彰，壽量正宗宜顯，次明〈壽量品〉。聞說壽量得十二種益，今廣分別之，故有〈分別功德品〉。從初以來竟〈分別功德品〉明二權二實，多逆耳違心，若能隨喜其福無量，故有〈隨喜品〉。弟子隨喜福已無邊，法師宣持六根清淨，故有〈法師功德品〉。雖唱五種法師獲六千功德，今引過去親證顯得不虛兼明上品功德，故有〈常不輕菩薩品〉。自前諸品歎法美人其義已顯，十方諸佛見二世眾生信持此經心生歡喜，現七種神力，故有〈神力品〉。大明流通凡有二分：一者讚歎，二者付囑。讚歎竟前，今次付屬，故有〈囑累品〉。藥王稟經親蒙利益，捨身命財報恩供養，以為受命宣通模軌。今說此本緣利益時會，故有〈藥王本事品〉。藥王雖報恩供養猶未辨宣通此法，故召彼妙音明分身六趣為物弘經，故有〈妙音菩薩品〉。眾生雖欲持經多諸留難，必須普示諸門大悲救拔，故次辨〈觀世音品〉。已明觀世音之人救難，次說神呪之法護持，故有〈陀羅尼品〉。為物弘經蓋是眾生真善知識，故次說〈妙莊嚴王本事品〉。修行一乘即是行普賢行，是故普賢遠方來獎勸發起，故有〈普賢菩薩勸發品〉也。

As for the sequence of arising, the general explanation of sequence has, broadly speaking, two approaches: First, the sequence according to faculties and conditions, meaning it is preached to suit the capacity [of the audience]. Second, the sequence according to doctrinal principle, where they arise in succession based on meaning. Now, although the Buddha's preaching of sūtras possesses both approaches, it mostly accords with the sequence of faculties and conditions. When disciples compose treatises, they also possess both approaches, but mostly accord with the sequence of doctrinal principle. Now, as for the sequence of mutual arising among the twenty-eight chapters: when a consummate person preaches the Dharma, there must be a cause and occasion; therefore, the "Introductory Chapter" is explained first. The introductory narrative being concluded, the main doctrine should properly open. Because he intends to reveal the ekayāna as real, he first introduces the triyāna as upāya; therefore, next is explained the "Expedient Means Chapter." Those of superior faculties, upon hearing the preceding exposition of the Dharma, immediately comprehend it; those of middling faculties cannot yet forget words and merge with the Dharma, but can with an open mind await a parable; therefore, next is explained the "Parable Chapter." Having received the preceding exposition of the Dharma and absorbed the subsequent parable, they also share in comprehension; thus there is the "Belief and Understanding Chapter." To confirm what they understood as true and re-employ a parable to validate it, there is the "Medicinal Herbs Parable Chapter." Comprehension having occurred before and validation after, the future fruit can be expected and they are worthy of receiving prophecy; thus there is the "Conferment of Prophecy Chapter." From the beginning up to this point, persons of middling and superior faculties have all received awakening, but those of inferior faculties have not yet comprehended; therefore, the beginning of forming affinity in the past and the present parable of the conjured city are preached; thus there is the "Parable of the Conjured City Chapter." Persons of inferior faculties, upon hearing the preaching of the preceding two cycles as well as the subsequent past causal conditions, then attain comprehension and are worthy of being granted prophecy; thus there is the "Conferment of Prophecy on Five Hundred Disciples Chapter." The assembly of renowned figures having understood, those of hidden practice are also awakened; thus there is the "Conferment of Prophecy on Trainees and Adepts Chapter." The three preachings being complete and the three faculties having equally awakened, he further wishes that this Dharma be heard alike in different ages; hence he praises the Dharma and commends persons so that they propagate the Great Path; thus there is the "Dharma Master Chapter." Wishing to verify that the preceding three preachings are not false, and further wishing to open the fruitional virtues of the dharmakāya, there is the "Apparition of the Jeweled Stūpa Chapter." Although the "Dharma Master" and "Jeweled Stūpa" [chapters] praise persons and verify the Dharma, they are not like Devadatta himself directly attaining buddhahood; adducing this proof to encourage living beings to propagate the sūtra, there is the "Devadatta Chapter." The preceding three chapters having commended persons and praised the Dharma to encourage propagation of the sūtra, bodhisattvas and śrāvakas accept the charge to proclaim and uphold it; thus there is the "Encouraging Upholding Chapter." Since in an evil age wishing to propagate the good path brings many hardships, the methods of propagating the sūtra are distinguished to cause them to abide peacefully in the four practices and experience joy in body and mind; thus there is the "Peaceful Practices Chapter." The cause of the four practices being completed, the marvelous fruit should properly be revealed; furthermore, the bodhisattvas emerging from the earth provide the occasion to reveal the remote lifespan; thus there is the "Emerging from the Earth Chapter." The occasion for opening and revelation having been manifested, the main doctrine of the lifespan should properly be revealed; next is explained the "Lifespan Chapter." Hearing the preaching of the lifespan, one attains twelve kinds of benefits; now these are distinguished in detail; thus there is the "Distinction of Merits Chapter." From the beginning up to the end of the "Distinction of Merits Chapter," the two provisionals and two reals have been explained, which mostly grate on the ear and run contrary to ordinary minds; if one can rejoice in accord, one's blessing is immeasurable; thus there is the "Rejoicing in Accord Chapter." The disciple's blessing from rejoicing in accord is already boundless, and when a Dharma master proclaims and upholds [the sūtra], the six sense faculties are purified; thus there is the "Merits of the Dharma Master Chapter." Although it is declared that the five kinds of Dharma masters obtain six thousand merits, past personal verification is now cited to show that the attainment is not false, and concurrently to explain the merits of the superior grade; thus there is the "Bodhisattva Sadāparibhūta Chapter." Throughout the preceding chapters, the meaning of praising the Dharma and commending persons has already been made manifest; the Buddhas of the ten directions, seeing the living beings of the two ages faithfully uphold this sūtra, give rise to joy in their hearts and display seven kinds of supernatural powers; thus there is the "Supernatural Powers Chapter." The general explanation of dissemination has, broadly speaking, two parts: first, praise; second, entrustment. Praise concludes the preceding, and next is entrustment; thus there is the "Entrustment Chapter." Bhaiṣajyarāja, having received the sūtra, directly obtained benefit, and renounced body, life, and wealth to repay the kindness with offerings, serving as a model for accepting the charge to proclaim and circulate [it]. Now, preaching this original causal story benefits the contemporary assembly; thus there is the "Former Deeds of the Medicine King Chapter." Although Bhaiṣajyarāja repaid kindness with offerings, he did not yet distinguish proclaiming and circulating this Dharma; therefore Gadgadasvara is summoned to explain his emanated bodies in the six destinies propagating the sūtra for beings; thus there is the "Bodhisattva Gadgadasvara Chapter." Although living beings wish to uphold the sūtra, there are many impediments; he must show all gates universally and rescue them with great compassion; thus next is distinguished the "Avalokiteśvara Chapter." Having explained the person Avalokiteśvara rescuing from hardships, the method of divine mantras is next preached to protect and uphold; thus there is the "Dhāraṇī Chapter." Propagating the sūtra for living beings makes one a true good friend (kalyāṇamitra) to living beings; thus next is preached the "Former Deeds of King Śubhavyūha Chapter." Cultivating the ekayāna is none other than practicing the conduct of Samantabhadra; therefore Samantabhadra comes from a distant land to encourage, exhort, and inspire; thus there is the "Encouragement of Bodhisattva Samantabhadra Chapter."