法華論疏 1.180

1.180

十六名妙法蓮華者，正釋經題。論主就二義釋之，一者出水義、二者華開義。就出水中更開為二：一者出水義，此標出水義也。以不可盡出離二乘泥濁故者，釋出水也。此經明出離小乘泥濁水法，故言出離小乘泥濁水也。問：但應云出離二乘泥濁水，何故言不可盡耶？答：一者不可究盡。不可究盡者，則是實相法身。今說實相法身，故得出離二乘泥濁水也。以實相法身雖在二乘泥濁水中，不可令其滅盡，則是有垢真如出成無垢真如。二者三世佛令眾生出二乘濁水成佛，而佛乘不可盡。如〈譬喻品〉云「以我此物周給一國尚不匱，何況諸子」也。三者蓮華雖出濁水而不捨泥水，今亦爾。雖令眾生出離二乘成佛，常作二乘方便教化眾生。亦如〈藥草喻品〉明理雖無二，隨緣說二，及於緣有二。復有義已下，第二義，借蓮華出水喻二乘人迴小入大，得在如來大眾中坐，應同菩薩坐蓮華坐，故與菩薩同聞法華作佛。前義與後義異者，可有二意：初就法釋，以此經說就佛法身出離二乘濁水，後約人出二乘濁水。二者前約直往菩薩，後就迴小入大也。二者就華開義，喻者就華開而實顯，如一乘教開一乘理現，開示如來淨妙法身令，一切眾生得生淨信也。淨妙法身，即是經題妙法也。

Regarding "the sixteenth name is 'Lotus of the Sublime Dharma'," this directly explains the title of the sūtra. The treatise author interprets it in terms of two meanings: first, the meaning of emerging from the water; second, the meaning of the blossoming of the flower. Regarding the emerging from the water, it is further divided into two: first is the meaning of emerging from the water—this states the heading of the meaning of emerging from the water. "Because it inexhaustibly emerges from the muddy, turbid [water] of the two vehicles" explains the emerging from the water. This sūtra clarifies the Dharma of emerging from the muddy, turbid water of the small vehicle; hence it is said to "emerge from the muddy, turbid water of the small vehicle." Question: It should only say "emerging from the muddy, turbid water of the two vehicles"; why does it say "inexhaustibly"? Answer: First, it cannot be exhausted. That which cannot be exhausted is the dharmakāya of the true mark. Now, because it expounds the dharmakāya of the true mark, there is the emergence from the muddy, turbid water of the two vehicles. Because the dharmakāya of the true mark, although in the muddy, turbid water of the two vehicles, cannot be made to become extinct, this is defiled thusness emerging to become undefiled thusness. Second, the Buddhas of the three periods cause sentient beings to emerge from the turbid water of the two vehicles and attain Buddhahood, and yet the Buddha vehicle cannot be exhausted. As the "Parable Chapter" says: "Even if I were to supply an entire country with these things of mine, they would not be depleted, how much less so for my sons!" Third, although the lotus flower emerges from the turbid water, it does not abandon the muddy water; now it is also like this. Although it causes sentient beings to emerge from the two vehicles and attain Buddhahood, it constantly employs the skillful means of the two vehicles to teach and transform sentient beings. It is also as the "Medicinal Herbs Parable Chapter" explains: although the principle is without duality, in accordance with conditions it expounds two, and with regard to conditions there are two. From "Furthermore, there is a meaning" downward is the second meaning: taking the lotus flower emerging from the water as a metaphor for people of the two vehicles turning from the small and entering the great, being able to sit in the great assembly of the Tathāgata, corresponding to bodhisattvas sitting upon lotus seats; hence, together with the bodhisattvas, they hear the Lotus [Sūtra] and attain Buddhahood. Regarding the difference between the former meaning and the latter meaning, there can be two senses: first, it is explained in terms of the Dharma, because this sūtra is spoken in terms of the Buddha's dharmakāya emerging from the turbid water of the two vehicles, while the latter is in terms of persons emerging from the turbid water of the two vehicles. Second, the former concerns bodhisattvas who proceed straight ahead, while the latter concerns those who turn from the small and enter the great. Second, regarding the meaning of the blossoming of the flower: the metaphor is that when the flower blossoms, the fruit is revealed; just as when the teaching of the one vehicle opens, the principle of the one vehicle becomes manifest, opening and revealing the pure and sublime dharmakāya of the Tathāgatas, causing all sentient beings to give rise to pure faith. The pure and sublime dharmakāya is precisely the "Sublime Dharma" in the sūtra title.