Two manuscripts of MyōhōrengegyōronJaju(妙法蓮華經論子注, hereafter Jaju) are extant; one is housed in Shōgojo(聖語蔵), Shōsōin(正倉院), which is the first volume and the other is in Kanazawabunko(金沢文庫), owned by Shōmyōji(稱名寺), which is the last volume. I have already reported these manuscripts to the public two times and this time I aims at showing the importance of Jaju regarding the circulation and the interpretation of Fahuajinglun(法華經論 or 妙法蓮華經憂波提舍, Saddharmapundarikopadeśa) not only in the Silla dynasty but also in East Asian buddhism. While the previous article pointed out the relevance between Jaju and Uijeok(義寂)’s text, this article tries to confirm this relation by breaking into small sections for exegesis(科文). The analysis of Jaju is done at first by checking which sūtras and treaties are cited in the text. Jaju proves that Lotus Sūtra is the sūtra on giving a guarantee of future enlightenment(授記) by citing the long passages from Nirvāṇa Sūtra, which is the unique way of Wonhong(圓弘), the author of Jaju. Jaju explains the reason why the sūtra is preached by focusing on the connection with ordinary people and the place. As for the place, it classifies the place into the own place and the other’s place. In the own place, the sūtra makes people experience auspicious things with samādhis while in the other’s place, the sūtra shows extreme rareness by emitting briliant radiance. At this point, Jaju proves that there is no defiles in the world of sentient beings by citing Benye jing(本業經), which is also Wonhong’s independent view. Jaju has many influences from various sources, such as Ji(基), Huiyuan(慧遠) etc. and asserts that adherent of the two vehicles also can become a buddha by using Commentary to the Summary of the Great Vehicle(攝大乘論) written by Asvabhāva(無性) translated by Paramārtha(眞諦). With this assertion, Wonhong seems to be more close to the so-called old vijñapti-mātra doctrine.
