妙法蓮華經玄贊 1.35

1.35

第六釋經本文者，古遵法師云：「二十八品分為二文：初之一品明如來起化由序，餘二十七品辨其正化，〈序品〉陳其始由，正化明其利益，迄至經末皆有益故。」吉藏師云：「初一品名序分，次十五品半名正宗，至〈分別功德品〉初格量頌末以來，明乘權、乘實、身權、身實為正宗故。鶖子三請明乘權、實。彌勒三請明身權、實，彼頌第二長行聞此壽量信解功德無有限量，及下十一品名流通分。」淨法師云：「初一品名序分，次十九品名正宗，〈神力品〉下有八品名流通。」雖有此判，不釋其所由也。今為二解：初一品名序分，次八品名正宗，正說一乘授三根記，根本所為皆已獲益，化彼二乘出濁水故。此經下云：「今此經中唯說一乘，而昔於菩薩前毀訾聲聞樂小法者，然佛實以大乘教化。」又〈提婆達多品〉「智積菩薩白多寶佛可還本土」，故知事了方始請還，明知說一乘處，正是經宗。若不說一乘但獲益處皆正宗者，〈普賢品〉中無量菩薩得陀羅尼，三千世界微塵數菩薩行普賢道，亦是不說一乘而獲益故，皆應正宗。若爾，即古遵師乃為指南。又事既未了，如何智積中路請還？或并〈法師品〉半八品半為正宗，以〈法師品〉初，授餘現座凡聖見聞隨喜者，當菩提記故。〈持品〉雖授現座比丘尼記，因請持經佛便與記，仍言前已總與記訖，更不說一乘，故非正宗。餘十九品總名流通，讚證受命付令行故。或初序分如前無別，從〈方便品〉下至〈持品〉合十二品，明一乘境，〈安樂行品〉、〈從地涌出品〉此之二品，明一乘行，〈如來壽量品〉下至〈常不輕品〉，合此五品說一乘果。說境令知乘之權實，勸應捨權而取於實，聲聞悟此遂便得記；說行令知因之是非，勸應學是而除於非，學者由斯從地涌出，說果令知身之真化、證之果因，勸識於化求證於真，漸獲因、果二位勝德，菩薩知此遂便道證，具顯果、因所成勝德。〈神力品〉下皆名流通示相付囑，稟命行故，此等所由皆至下釋。

Sixth, explaining the root text of the sūtra: Master Guzun says, 'The twenty-eight chapters are divided into two textual divisions: the first chapter explains the background from which the Tathāgata initiates conversion, and the remaining twenty-seven chapters distinguish his primary conversion. The Introductory Chapter states its initial origin, and the primary conversion explains its benefits, because there are benefits down to the end of the sūtra.' Master Jizang says, 'The first chapter is named the introductory section; the next fifteen and a half chapters are named the main section, up to the end of the verses evaluating merit at the beginning of the Chapter on the Discrimination of Merit, because it explains the expedient vehicle, the real vehicle, the expedient body, and the real body as the main doctrine. Śāriputra's three requests clarify the expedient and real vehicle; Maitreya's three requests clarify the expedient and real body; from the second prose passage of those verses on hearing this lifespan with limitless merit of faith and understanding, down through the remaining eleven chapters, it is named the dissemination section.' Master Jing says, 'The first chapter is named the introductory section; the next nineteen chapters are named the main section; from the Divine Power Chapter downward, there are eight chapters named dissemination.' Although these divisions exist, they do not explain their rationale. Now we offer two explanations: The first chapter is named the introductory section; the next eight chapters are named the main section, properly speaking the Single Vehicle and conferring prophecy on the three capacities, the fundamental purpose having already attained benefit, because it converts those of the two vehicles to emerge from the turbid water. Later in this sūtra it says: 'Now in this sūtra only the Single Vehicle is spoken; though formerly before the bodhisattvas I disparaged the śrāvakas who delight in lesser dharmas, yet the Buddha truly taught and transformed them by means of the Great Vehicle.' Moreover, in the Devadatta Chapter, 'Prajñākūṭa Bodhisattva said to Prabhūtaratna Buddha: We may return to our original land,' so one knows that only when the matter was finished did he begin asking to return, clearly showing that where the Single Vehicle is spoken is precisely the main doctrine of the sūtra. If wherever one does not speak of the Single Vehicle but simply attains benefit were all the main section, then in the Samantabhadra Chapter immeasurable bodhisattvas attain dhāraṇī, and bodhisattvas as numerous as the dust motes of a trichiliocosm practice the path of Samantabhadra, which is also attaining benefit without speaking of the Single Vehicle, so it should all be the main section. If so, then Master Guzun would be the guide! Furthermore, since the matter was not yet finished, why would Prajñākūṭa ask to return midway? Or, together with half of the Dharma Master Chapter, eight and a half chapters constitute the main section, because at the beginning of the Dharma Master Chapter, prophecy of future bodhi is conferred on the remaining ordinary beings and sages present in the assembly who see, hear, and rejoice in accord. Although the Chapter on Upholding confers prophecy on the bhikṣuṇīs present in the assembly, the Buddha gives them prophecy only because they requested to uphold the sūtra, and he still said that he had already generally conferred prophecy on them before, and no longer speaks of the Single Vehicle, so it is not the main section. The remaining nineteen chapters are collectively named dissemination, because they praise, confirm, receive the mandate, and entrust [it] to cause it to be practiced. Or, the initial introductory section is as before without difference; from the Expedient Means Chapter down to the Chapter on Upholding, twelve chapters in all, clarify the sphere of the Single Vehicle; the Chapter of Peaceful Practices and the Chapter of Welling Forth from the Earth, these two chapters, clarify the practice of the Single Vehicle; from the Span of Life of the Tathāgata Chapter down to the Sadāparibhūta Chapter, these five chapters in all, speak of the fruit of the Single Vehicle. Speaking of the sphere causes them to know the expedient and real of the vehicle, encouraging that they should abandon the expedient and grasp the real, and the śrāvakas, awakening to this, thereupon attain prophecy; speaking of practice causes them to know the right and wrong of the cause, encouraging that they should learn the right and eliminate the wrong, and practitioners, because of this, well forth from the earth; speaking of the fruit causes them to know the true and transformation of the body, and the fruit and cause of realization, encouraging them to recognize the transformation and seek realization of the true, gradually attaining the superior virtues of both stages of cause and fruit, and bodhisattvas, knowing this, thereupon realize the Way, fully displaying the superior virtues accomplished by fruit and cause. From the Divine Power Chapter downward, all are named dissemination, revealing the signs and entrusting, because they receive the mandate and practice; the reasons for these will all be explained below.