妙法蓮華經玄贊 7.100

7.100

The reasons for this chapter's occurrence are fourfold: First, previously, for those of superior faculties, the initial cycle of exposition through Dharma was given, Śāriputra received it through Dharma, the Buddha confirmed it through Dharma, and only thereafter was prophecy bestowed. Now, in this second cycle, since an exposition through parable was delivered for those of middling faculties, and the four persons received it through parable, the Buddha now in return confirms it for them through a parable, and only thereafter bestows prophecy; hence this chapter comes next. Second, the Treatise states that among the counteractions to the seven types of arrogance, the third is that there are Mahāyāna practitioners who harbor exclusive, overweening pride, claiming that there are no distinct śrāvaka or pratyekabuddha vehicles. To counteract this, two parables were spoken: the earlier 'Parable Chapter' counteracted ordinary beings seeking the marvelous fruits of humans and devas; the subsequent 'Faith and Understanding Chapter' counteracted those in training of the two vehicles who clung to the view that their own vehicle was equal to the Tathāgata's vehicle and thus did not seek the Buddha Vehicle. Now, this chapter counteracts those Mahāyāna practitioners who harbor exclusive pride, asserting that there are no distinct two vehicles and only the Single Vehicle exists. Hence that Treatise says: 'Regarding the third person, it causes them to know the diverse distinctions among the vehicles; because the buddhas, the tathāgatas, preach the Dharma with impartiality, yet sprouts shoot forth in accordance with the seeds of the good roots of sentient beings.' The intended meaning reveals that although the single rainfall is the same, the growth of the three grasses and two trees differs; although the Buddha's teaching is the same, the development and practice of the three vehicles and two sages also differ, because conditioned vessels are individually distinct, and because there are also those who are definitively determined for the two vehicles, owing to differences in their receptive capacities and natures receiving moisture differently. Thus the Śrīmālā-sūtra says: 'The good son who upholds the true Dharma is capable of bearing the four burdens,' and the Nirvāṇa-sūtra also states: 'At one time I spoke of the single vehicle and the single path, yet my disciples did not understand my intention, and said that stream-enterers and the rest would all attain the Buddha Path'—as fully explained elsewhere. Borne and conveyed according to the person, the teaching and so forth are termed 'vehicles.' Although the Buddha's Dharma is identical, practitioners' capacities and practices differ; therefore this chapter is spoken. Third, at the beginning of the 'Expedient Means Chapter,' wisdom and its gate are both stated to be profound, termed the Single Vehicle. In the earlier 'Parable Chapter,' it was taught that while vehicles are three, their substance is only one; the four persons received and understood that reality is one and the three are provisional, which converges with the profundity of wisdom. Here, this converges with the gate: the 'gate' is the Āgama; that the teaching is identical while capacities differ is called converging with its gate. Just as when the Four Truths are spoken, those of the three faculties all hear them, yet based on the aggregates, realms, elements, dependent origination, and the three natures, differences in their respective practices lead to the designations of the three vehicles. Thus we know that the teaching is the same while capacities differ; hence this chapter comes next. Fourth, among the ten unsurpassables, it is stated that the parable of rain was spoken first to reveal the unsurpassable nature of the seed. The ten unsurpassables consist entirely of remnants of the seven parables and the three equalities. However, among them, some are textual remnants, while others are doctrinal remnants; this one is a doctrinal remnant, not a textual remnant. Among the seven parables, the parable of the rain is already present, yet within the ten unsurpassables it is repeated once more; thus it is still termed a remnant. The earlier parable of rain spoke of universally moistening the three grasses; since the three grasses are distinct, it causes one to know the differences among the vehicles. Now, in the parable of rain, contrasting them with the two grasses among the three moistened grasses, the Buddha-seed is termed the great grass, and when mutually contrasted among themselves, the additional designation of 'two trees' is given; because the perspective of meaning differs, it is termed a doctrinal remnant. Alternatively, it is a textual remnant: namely, regarding the small, intermediate, and great grasses, the text uses the parable of rain to refute the error of considering the vehicles to be identical, where the various trees, large and small, each receive moisture according to their superior, middling, or inferior stature. This parable of rain represents the unsurpassable seed; because the preceding and succeeding texts differ, it is a textual remnant. This great seed, upon receiving the moisture of the rain, possesses a vast substance and function and subsequently attains a distinct fruit; hence it is called unsurpassable. The Treatise cites the sūtra, stating: ''Not departing from my body' is the meaning of unsurpassable; it exists solely in the Mahāyāna, and is so named because it does not depart. Whether as seed or manifest activity, whether as cause or fruit, neither ever departs from the Mahāyāna.' Here, it reveals the uncontaminated seed of the Mahāyāna as the fundamental cause for accomplishing the Buddha body. To reveal this unsurpassable seed, this chapter comes next.