妙法蓮華經玄贊 2.92

2.92

There are five explanations. First, it is said that the lotus receives its name at two [different] times: just as when a lotus has not yet emerged from the water, it is also called a lotus because its nature is capable of emerging from the water, that sūtra is likewise: it states that the nature of that wisdom is capable of emerging from the water, but when its nature is capable of blooming it has not yet transformed the two vehicles to advance toward the Single Vehicle. Now, this present sūtra directly transforms them to enter the rank of the Great Vehicle, surmounting the two vehicles, just as a lotus after having emerged from the water is also called a lotus. That sūtra is primarily named “Immeasurable Meanings” and secondarily named “Lotus of the Fine Dharma,” primarily targeting bodhisattvas, and secondarily causing śrāvakas to hear it and develop faithful understanding so as not to be deluded about the Dharma, after which it transforms and admits them; this sūtra is primarily named “Lotus of the Fine Dharma” and may also secondarily be named “Immeasurable Meanings,” because it directly transforms śrāvakas to enter the Single Vehicle. The times and positions are distinct, but their essential nature is not two; therefore, about to preach this sūtra, [the Buddha] first entered the anantanirdeśapratiṣṭhāna-samādhi. Second, it is said that the Anantanirdeśa-sūtra being named “Lotus of the Dharma” is non-dual in name and substance with this [sūtra]. At that time, he taught only bodhisattvas, and there were as yet no [followers of] the two vehicles advancing toward the Single Vehicle; therefore, speaking of the wondrous principle of tathatā upon which teaching and principle rely, it is primarily named “Immeasurable Meanings” and secondarily named “Lotus of the Fine Dharma.” At this time, transforming those of the two vehicles to advance toward the Single Vehicle, speaking of the practice and fruition that rely [thereon], it is primarily named “Lotus of the Fine Dharma” because it is like having emerged from the water, and secondarily it also receives the name “Immeasurable Meanings.” Third, it is said that that [sūtra] is named “Lotus of the Dharma” in terms of the substance of wisdom, whereas this [sūtra] is named “Lotus of the Dharma” in terms of the function of wisdom, because it gathers the two to return to the one. Fourth, it is said that furthermore, that [sūtra] takes teaching and principle to be the lotus: because bodhisattvas have already cultivated the cause of the Single Vehicle to advance toward the fruition of the Single Vehicle, it does not preach the Single Vehicle of practice and fruition to them as the “Lotus of the Dharma”; simply because they do not know the teaching and principle of prescribing medicine according to the disease, it only preaches teaching and principle as the “Lotus of the Dharma.” Now, in this assembly, the two vehicles are not yet able to prescribe medicine according to the disease; therefore, he does not preach the lotus of teaching and principle for them, but only preaches for them the two kinds—practice and fruition—naming them “Lotus,” so as to cause them to advance and enter. Therefore, the sūtra below says: “Riding this jeweled carriage, directly reaching the seat of awakening”—this is the flower of causal practice. “Only with the knowledge and vision of the Buddha demonstrating and awakening sentient beings, etc.”—this is the lotus of fruition. Moreover, regarding “opening, demonstrating, awakening, and entering,” the Treatise itself explains: “Opening is the meaning of the unsurpassed; demonstrating is the meaning of sameness; awakening is the meaning of not knowing; entering is the meaning of causing to enter the stage of non-retrogression.” The former three are fruition, and the latter one is cause. The Śrīmālā[-sūtra] is also like this, naming it the Single Vehicle solely because it speaks of the cause and fruition of the Single Vehicle. Fifth, it is said that that [sūtra] takes the two kinds—teaching and principle—to be the lotus, whereas this sūtra, in contrast to those of the two vehicles, takes teaching, principle, practice, and fruition together to be the lotus, because its meaning is all-encompassing, as explained before. The former three explanations interpret their substances as the same; the latter two explanations interpret this [sūtra] as broad and that [sūtra] as narrow. By virtue of this meaning, that Anantanirdeśa-sūtra is named “Immeasurable” solely through two meanings: first, teachings; second, meanings. The Treatise says: “Because of accomplishing words and meanings.” Words are the teaching; meanings are what is explained. That Anantanirdeśa-sūtra says: “Because the natures and desires of sentient beings are immeasurable, teachings are also immeasurable; because teachings are immeasurable, meanings are also immeasurable. Immeasurable meanings arise from a single teaching, and that single teaching is precisely the absence of characteristics.” However, now, although this sūtra initially praises principle and teaching, its later text mostly takes practice and fruition as the true substance of the lotus. Since the passages of the sūtra from beginning to end also encompass teaching, principle, practice, and fruition, the latter interpretation is superior. As it is with the Lotus of the Dharma, so it is with the Single Vehicle; one should understand it according to this.