法華義疏 12.14

12.14

「爾時華德」下，第三、論妙音弘經。前章則是弘經之人竟也，即人法一雙。又上明妙音之果，今出其往因，謂因果一雙也，即是顯妙音二世之德。又開二別：初一問答，論妙音神力；第二問答，論妙音三昧。神力是智慧、三昧是定，略論菩薩定慧也。又神力是果、三昧是因，由三昧之因故能現神力，所以前論果後論因者，由妙音現神力而來故前問也。尋華德兩問皆是牒文殊上三問，以釋迦上未答之，故今重牒而問。初問又二：前問神力之因，「有是神力」，正問神力之果。善根與功德異者，善根就始、功德為終，故分為二問。就答中又開為二別：第一、答因問；第二、答神力果問。答因問為二：初、答種何善根問。又開六別：一、明種善根之佛。「國名」下，種善根之處。「劫名」下，種善根之時。「妙音」下，正種善根。「以是因緣」下，明善根得果，結詶其問。「華德」下，結會古今。「華德是妙音」下，第二、答其修何功德問。「華德汝但見」下，第二、廣答神力果問。又開二別：第一、歎妙音於此土弘經；第二、歎妙音十方通法。二文各三。初文三者：一、總標；二、廣釋；第三、結嘆。「或現梵王身」下，第二、廣釋。開為五類：一、現天身；二、現人身；三、現八部身；四、救濟八難；五、於後宮變為女身。現天身中二對：梵王、帝釋欲色之初，自在、大自在二界之後，此四名君。後一雙為臣，天大將軍是梵輔天，梵王之臣；毘沙門，帝釋之臣。現人身中亦開二對：初一雙謂人君身，「或現長者」下，明人臣身。又為四類：初四是豪傑身，次四受佛戒身，次四現婦女身，後二現童真身，後八部身，如文。「諸有地獄」下，第四、歎救八難。不言說法者，一者苦重，二者障深，故但明救濟。「乃至於王」下，第五類。「是妙音」下，第三、總結稱嘆。又開二別，初嘆所化有益；「是妙音」下，次嘆於能化無損。

From "At that time, Flower Virtue" onward is the third [section], discussing Gadgadasvara's propagation of the sūtra. The preceding section concluded [the treatment of] the person who propagates the sūtra, which constitutes the pair of person and Dharma. Moreover, the above explained the fruits of Gadgadasvara, while this now brings out his past causes, which is called the pair of cause and fruit, revealing Gadgadasvara's virtues across the two lifetimes. Furthermore, it is divided into two distinct parts: the first question-and-answer discusses Gadgadasvara's supernatural powers; the second question-and-answer discusses Gadgadasvara's samādhis. Supernatural power is wisdom, and samādhi is concentration; this briefly discusses the bodhisattva's concentration and wisdom. Moreover, supernatural power is the fruit, and samādhi is the cause; because of the cause of samādhi, he is able to manifest supernatural powers. The reason fruit is discussed first and cause later is that Gadgadasvara arrived by manifesting supernatural powers, hence the prior question. In investigating Flower Virtue's two questions, both recapitulate the three questions posed above by Mañjuśrī; because Śākyamuni did not answer them above, he now recapitulates and asks them again. The initial question also has two parts: the former asks about the causes of supernatural power, while "has such supernatural powers" directly asks about the fruit of supernatural power. The difference between good roots and merits is that good roots pertain to the beginning, while merits pertain to the end; hence they are divided into two questions. Within the response, it is further divided into two distinct parts: first, answering the question on cause; second, answering the question on the fruit of supernatural power. Answering the question on cause has two parts: first, answering the question of what good roots he planted. This further opens into six distinct points: first, explaining the Buddha under whom he planted good roots; from "the land's name" onward, the place where he planted good roots; from "the kalpa's name" onward, the time when he planted good roots; from "Gadgadasvara" onward, the actual planting of good roots; from "by this cause and condition" onward, explaining that good roots attained the fruit, concluding and fulfilling the inquiry; from "Flower Virtue" onward, concluding and connecting past and present; from "Flower Virtue, this Gadgadasvara" onward is the second part, answering his question about what merits he cultivated. From "Flower Virtue, you merely see" onward is the second part, broadly answering the question on the fruit of supernatural power. This further opens into two distinct parts: first, praising Gadgadasvara's propagation of the sūtra in this land; second, praising Gadgadasvara's universal transmission of the Dharma throughout the ten directions. Each of these two texts has three parts. The three parts of the first text are: first, general presentation; second, detailed explanation; third, concluding praise. From "or manifests as the body of Brahmā King" onward is the second part, the detailed explanation. It is divided into five classes: first, manifesting heavenly bodies; second, manifesting human bodies; third, manifesting bodies of the eight classes; fourth, rescuing from the eight difficulties; fifth, transforming into a female body in the inner palace. Within the manifestation of heavenly bodies, there are two pairs: Brahmā King and Śakra are the foremost of the desire and form [realms]; Vaśavartin and Maheśvara are the highest of the two realms; these four are called rulers. The subsequent pair are ministers: the Great Heavenly General is Brahmacārin [or Brahma-purohita], the minister of Brahmā King; Vaiśravaṇa is the minister of Śakra. Within the manifestation of human bodies, it also opens into two pairs: the first pair refers to bodies of human rulers; from "or manifests as an elder" onward explains bodies of human ministers. These are further divided into four categories: the first four are bodies of dignitaries; the next four are bodies of those receiving the Buddha's precepts; the next four are manifestations of female bodies; the latter two are manifestations of youthful bodies. Next are the bodies of the eight classes, as in the text. From "wherever there are hells" onward is the fourth part, praising the rescue from the eight difficulties. The reason preaching the Dharma is not mentioned is that, first, their suffering is heavy, and second, their obstacles are deep; hence only relief and rescue are explained. From "and even in the king's..." onward is the fifth class. From "this Gadgadasvara" onward is the third part, the overall concluding praise. It also opens into two distinct points: first, praising the benefit to those who are transformed; from "this Gadgadasvara" onward, next praising that there is no loss to the transformer.