法華義疏 4.3

4.3

From "Monks and nuns who harbor..." below is the second part, the verses. There are one hundred and fourteen lines, divided into two sections: The first four lines versify the circumstances of arising. The next one hundred and ten lines versify the main exposition. The circumstances of arising above had three parts; here it is abbreviated by not versifying the consent to preach and the admonition to listen; it versifies the second part, disparaging the impure assembly, and the third part, praising the pure assembly. Only versifying these two has two meanings: First, it seeks to substantiate the Buddha's and Śāriputra's stopping and requesting the preaching. By versifying the impure assembly, it reveals that the Buddha's refusal of the request was not in vain; next, versifying the pure assembly shows that Śāriputra's request was not erroneous. Second, versifying the impure assembly admonishes future sentient beings not to cling to the Hīnayāna and obstruct the great Dharma; next, versifying the pure assembly is to encourage all sentient beings to practice the Mahāyāna. The first line subsumes the four assemblies under three faults: both monastic assemblies share the fault of overweening pride (adhimāna). The reason for this is that the two monastic assemblies focus their minds on the path and its fruits, and mostly attain meditative absorption; hence, when attaining the four dhyānas, they claim to have attained the four fruits—this is called overweening pride. Some say: an increase in pride, or the highest form of pride, is called overweening pride. Now I state that "overweening" means a superior dharma; claiming to have attained a superior dharma when one has not attained it, and relying on this to elevate oneself, is called overweening pride.