妙法蓮華經玄贊 3.3

3.3

略開三門：一來意，二釋名，三出體。來意有三：一者依八品為正宗中，蓮華有出水、開敷之二德，妙法具果秀、行竦之兩能。又經下言今此經中唯說一乘，故以破二、會二歸於一乘為法華之正主，故三周說逗彼三根。此品初說一乘為利鶖子，鶖子上根最初於〈譬喻品〉中領解，佛為述成授記，乃至天子說偈竟，是第一周。〈譬喻品〉中舍利弗請，我今無復疑悔下，佛說譬喻利彼中根，中根四人信解佛說，〈藥草喻品〉為重述成，便為授記，是第二周。〈化城喻品〉說往結緣化城不實，利彼下根，滿慈子領、佛印述訖，便授五百及學無學記，是第三周。自下更無說一乘處，故但一乘是法華體。今既眾集緣和警之已畢，機器符會正可陳宗，且法說一乘利上根性，故〈序品〉後〈方便品〉來。二者依十九品為正宗中，〈方便品〉下初十二品明一乘境，〈安樂〉、〈涌出〉明一乘行，〈如來壽量〉至〈常不輕〉合此五品明一乘果，說境令知乘之權實，勸應捨權而取於實，聲聞悟此遂便得記。於中分三：初之八品正明權實、三根得記。次之三品歎人美法、勸募持行。後〈持〉一品稟命捨權持行實法。科初八品與前無別，故〈序品〉後〈方便品〉來。三者論云：「自此已下示現所說因果相，此意從前〈序品〉之後，明經宗旨所說因果體相相狀。」此有三釋：一云所說諸佛智慧為果，能詮智慧教門名因，如門為入室之所由，故教為顯理之處，蓮華但說二義因、果，故即智、詮。二云三請已後明一大事，開、示、悟、入，前三為果、後一為因，正是一乘之宗旨，初揚智門之意，欲發鶖子等疑，令其固請說一乘故，蓮華二義雖解《無量義經》，果秀因開，此亦未爽通理，由此即以開示悟入為果及因。三云初智及門，門因智果，開示悟入三果入因，教、理、行、果俱法華故，令識昔者教行方便說三，今談乘體理果唯一，聽三乘之教、解一乘之理，行三乘之因、證一乘之果，法華意也。如前已釋，此品具明經所說宗因之與果，故〈序品〉後〈方便品〉來。

To briefly outline this, three sections are opened: first, the purpose of its placement; second, explaining the title; third, identifying its essence. Regarding the purpose of its placement, there are three explanations: First, according to [the view that] the eight chapters constitute the core teaching, the lotus possesses the two virtues of emerging from water and blossoming, while the sublime Dharma possesses the two capacities of fruitfulness and transcendent conduct. Furthermore, the sūtra later states that in this sūtra only the Single Vehicle is taught; therefore, refuting the two [vehicles] and converging the two into the Single Vehicle constitutes the principal theme of the Lotus Sūtra. Hence, the teaching is delivered in three cycles to accommodate those of three faculties. In this chapter, the initial teaching of the Single Vehicle is for the benefit of Śāriputra. Śāriputra, of superior faculties, is the first to understand, in the "Simile Chapter"; the Buddha endorses him and confers a prophecy upon him, ending with the gods chanting verses; this is the first cycle. In the "Simile Chapter," Śāriputra requests, saying, "I now have no further doubts or regrets," after which the Buddha expounds a simile to benefit those of middling faculties; four persons of middling faculties have faith in and understand the Buddha's teaching, and the "Medicinal Herbs Simile Chapter" reiterates this endorsement and confers prophecies upon them; this is the second cycle. The "Phantom City Simile Chapter" speaks of forming past affinities and that the phantom city is not real, benefiting those of lower faculties; Pūrṇa Maitrāyaṇīputra understands, and the Buddha affirms and endorses it, whereupon he confers prophecies upon the five hundred [arhats] and those in training and beyond training; this is the third cycle. From this point onward, nowhere else is the Single Vehicle taught; therefore, only the Single Vehicle is the essence of the Lotus Sūtra. Now that the assembly has gathered, conditions are harmonious, and the admonitions are complete, the capacities of the audience coincide, making this the right moment to present the core doctrine; moreover, expounding the Single Vehicle through Dharma benefits those of superior faculties. Therefore, following the "Introductory Chapter," the "Expedient Means Chapter" appears.

Second, according to [the view that] the nineteen chapters constitute the core teaching: starting from the "Expedient Means Chapter," the first twelve chapters clarify the realm of the Single Vehicle; the "Peaceful Practices" and "Emerging from the Earth" [chapters] clarify the practice of the Single Vehicle; and the five chapters from the "Tathāgata's Lifespan" to "Sadāparibhūta" together clarify the fruition of the Single Vehicle. Expounding the realm causes them to know the provisional and the real of the vehicles, urging them to abandon the provisional and take up the real; the śrāvakas, awakening to this, thereupon attain prophecies. Within this, there are three divisions: the first eight chapters directly clarify the provisional and the real, and those of the three faculties receive prophecies; the next three chapters praise the persons and extol the Dharma, encouraging them to uphold and practice it; the final "Encouragement" chapter receives the command to abandon the provisional and uphold and practice the real Dharma. The division of the first eight chapters does not differ from the former [view]; therefore, following the "Introductory Chapter," the "Expedient Means Chapter" appears.

Third, the Treatise states: "From here onward, the characteristics of the cause and fruition taught are manifested. This means that after the preceding 'Introductory Chapter,' it clarifies the characteristics and forms of the essence of the cause and fruition taught as the core doctrine of the sūtra." Here there are three explanations: The first says that the wisdom of all buddhas that is taught is the fruition, and the gateway of teaching that expresses this wisdom is called the cause; just as a gate is that by which one enters a room, so the teaching is the place where the principle is revealed. The lotus merely speaks of the two meanings of cause and fruition; hence they are wisdom and its expression. The second says that after the three requests, the one great matter is clarified—opening, displaying, awakening, and entering—the first three being the fruition and the last one being the cause; this is precisely the core doctrine of the Single Vehicle. The initial intention in praising the gateway of wisdom was to arouse doubt in Śāriputra and the others, causing them to resolutely request the teaching of the Single Vehicle. Although the two meanings of the lotus interpret the Anantanirdeśa-sūtra, with the fruit being magnificent and the cause blooming, this also does not contradict the general principle; hence opening, displaying, awakening, and entering are taken as fruition and cause. The third says that at first there are wisdom and its gateway, the gateway being the cause and wisdom being the fruition; opening, displaying, and awakening are three fruitions, and entering is the cause; because teaching, principle, practice, and fruition are all the Lotus, it causes them to recognize that the former teaching and practice were expediently taught as three, while now discussing the vehicle's essence, the principle and fruition are solely one. Hearing the teaching of the three vehicles, one understands the principle of the Single Vehicle; practicing the cause of the three vehicles, one realizes the fruition of the Single Vehicle—this is the intention of the Lotus Sūtra. As explained above, this chapter fully clarifies the cause and fruition that are the core doctrine taught by the sūtra; therefore, following the "Introductory Chapter," the "Expedient Means Chapter" appears.