法華義疏 8.53

8.53

Regarding the first part, the matching of the cloud, it is again divided into two: first, directly adducing the virtuous titles to match the cloud; second, exhorting beings to come and listen and receive it. Regarding the first, matching the cloud, it is further divided into four particulars: first, adducing physical form to match the cloud; second, generally adducing sound to match the cloud; third, adducing external titles to match the cloud; fourth, adducing internal virtues to match the cloud. This means that form, sound, internal, and external summarize the meaning almost completely. First, it directly adduces physical form to match the cloud; next, it attaches the parable to it. From “with a great voice” downward is the second, generally adducing sound to match the cloud, and next it also attaches the parable to it. From “and uttered these words” downward is the third, adducing external titles to match the cloud. The reason for adducing the ten titles is to proclaim throughout the realm and let it be known that a Buddha has appeared in the world, distinct from the ninety-six heterodox teachers. From “those who have not crossed over I cause to cross over” downward is the fourth, adducing internal virtues to match the cloud. Among the internal virtues, the first explains the four universal vows, which recount the Tathāgata’s intention in appearing in the world. The reason the Tathāgata appears in the world is truly because of these four universal vows in the past; hence it now clarifies that a person endowed with the ten titles appears in the world. Therefore Master Zhao said: “Fastening the saṃnāha (armor of vows) in his initial resolve, he persevered with great compassion to plunge into distress”—this is precisely the sense of this text. The Yingluo jing states: “Based on the four noble truths, the four universal vows are established.” Wishing to cause those who have not crossed the sea of suffering to cross over, it thus says, “those who have not crossed over I cause to cross over.” For sentient beings bound by the afflictions and karma of the truth of origination, wishing to cause them to be liberated, it thus says, “those who are not liberated I cause to be liberated.” Those who have not been established in the truth of the path he causes to be established; those who have not attained the truth of cessation, nirvāṇa, he vows to cause them to attain it. The first two are the vows of great compassion, and the latter two are the vows of great loving-kindness. Regarding “as they truly are, I know this world and future worlds,” the above adduced the four vows of the past, while this adduces the four virtues of the present. Yet both the virtues and the vows match the cloud, all establishing their designations in terms of the present matching. The first virtue is the three penetrations. When wishing to transform beings, one must know their capacities and natures; and since the capacities and natures of sentient beings proceed within the three times, he first explains the three penetrations. “I am the all-knowing one” is omniscience (sarvajñatā). The three penetrations know only conditioned wisdom; hence next he explains omniscience, which is knowing all phenomena fully. From “all-seeing one” downward: the practitioners of the two vehicles also have omniscience, as explained in the “Three Wisdoms Chapter” of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, yet they lack the five eyes; therefore he speaks of “the all-seeing one.” Regarding “the knower of the path, the opener of the path, the speaker of the path,” although he is fully endowed with the aforementioned merits, his intention is to cause beings to enter the path; therefore he next speaks of being a guide. Now the word “path” applies both to the heterodox and the orthodox: when good and evil reside in the mind, it is called “knowing”; displaying the two roads of heterodoxy and orthodoxy is “opening”; and pointing out in detail what is open and what is blocked is “speaking.”