法華經義記 1

English (machine translation) 1

Language: English

1.1

Preface to the Subcommentary on the Meaning of the Lotus Sūtra

I respectfully reflect that our dynasty originated with the prince of eightfold sagacity, and holy rulers and worthy ministers have ever generationally revered and venerated the compassionate and benevolent teachings of the Western regions. Saffron visages and dark-blue graphs shine dazzlingly across the realm; round-pated and furrow-robed [monks] abide in the forest groves; palm leaves in jade-green cases, embroidered brocades, and fine rollers are stored in celebrated mountains and fill rafters and beams. The complete presence of the Three Jewels has indeed long been established. Unworthily counted among the clergy, from my youth I travelled broadly through the monastic groves and dipped my fingers into the ocean of teachings; mostly south and north of Nanjing, I long frequented the lecture platforms of various traditions. Whenever I came across rotting scrolls and scattered fascicles left behind by bookworms, though in summer the heat might melt gold and in winter the cold might snap glue, I tirelessly copied and transcribed them, thereby amassing a flourishing collection that filled chests and packed carts upon my return—in all, merely emulating the diligence shown by Huibu in acquiring texts. Lecturer Ling of Fanwu was rich in learning and surpassing in talent, seldom equalled by his peers. Recently, expounding the *Words and Phrases of the Lotus Sūtra* at the foot of Mount Tiantai, day after day he excavated and disclosed the opening and revealing of the expedient and the real, established the contemplation of delusion in the skandhas, and showed that the nature-evil of dung beetles already contains the wondrous marrow of the three thousand [realms], causing his listeners to savor the taste of sweet dew and ghee. In a moment of leisure between lectures, he happened to turn to me and say: 'In the past, Master [Kumāra]jīva of the Yao Qin personally translated the *Sublime Sūtra* in the land of China. His principal disciple Sengrong first blazed the nine tracks, and the likes of Sengrui and Daosheng, standing thick as trees, sequentially produced treatises. In the Qi period, the lay devotee Liu Qiu together with ten renowned monks undertook to harvest the divergent sayings of the various commentators and compiled the *Annotated Lotus Sūtra*. Down to the early Liang, Dharma Master Guangzhai inherited the teaching to bring about its revival, uniquely standing as a heroic master. He once lectured on the *Lotus Sūtra* and repeatedly elicited the auspicious omen of heavenly flower rain; he also maintained that it was this scripture that the Buddha Candrasūryapradīpa had recited. What is detailed in the histories is surely not false! One can only lament that the *Commentary and Notes* annotated by him suffered adversity at that time and were widely lost to survival. Down through the Tang and Song, men of wide hearing and great learning were never able to lay eyes on them, yet fortunately they survive exclusively in this land. I make bold to request that you print and publish the text you have stored away to give enduring life to its transmission, in the hope of enabling those of hundreds and thousands of generations hence to rely on it to trace back hundreds and thousands of generations prior, as if sharing the same hall and sitting knee to knee in mutual discourse. How could this be a trifling matter?' Rejoicing, I sighed and said: 'How true are your words, O Lecturer! As for the Way of Tiantai, down to the time when Jingxi took up the burden, it shone with even greater brilliance. In secretly perusing his subcommentaries on the *Profound Meaning*, every contraction and expansion of the Tiantai school’s fundamental doctrine is set forth with lofty precision and stirring vigor. Yet when it comes to dissecting Danqiu's drawings upon Guangzhai, or raking over the meaning of the *Profound Treatise*, it brings a sigh and cannot be free from dispute. This is simply because people have not looked into these two works. Jiaxiang's *Profound Treatise* is already in circulation in the world, but this commentary has not yet been recarved in print, which had also left me with deep regret in my heart. Bound by righteousness, I cannot bear to refuse, and I urgently desire to engrave the blocks to share it with those of like mind.'

1.3

Someone remarked: 'In ancient times, when this sūtra was interpreted, there were two southern and seven northern traditions, each presenting its own strengths, with no consensus on what to follow. Only our Tiantai plays the lion-string and pours forth the lion-milk; his exposition is transcendent and should supersede all past and present. It is like the dragon’s torch compared to the spark of a firefly: though there be much illumination, it becomes hidden and unseen. It was once said that if one decisively overturns Guangzhai, the rest will collapse of themselves. Looking at it this way, what deficiency is there that the transmission of this paltry lost text should be needed to mend?' I replied: 'Sir, your words—alas! You know that Tiantai is by no means un-lofty, but do not know that Guangzhai is by no means un-deep. You fail to recognize the jade of Mount Jing, and how could you ever behold the pearl of the Red River? Though you understand the skill of swinging the axe, you do not appreciate how difficult it is to find the base of white clay! Moreover, the pure transformation wrought by the sage's compassion may disparage or praise, strike or serve as anvil—all aim at fashioning the vessel, and do not lie in the outward traces. Not dogmatically adhering to outward traces is the mark of one who skilfully learns from lesser wisdom. If one merely excels in traces but is feeble in reality, shackled to the past while blinkered by the present, it is like turning back one's carriage to make headway or gluing down the rudders of a boat in seeking to cross. This is not only being alienated from Guangzhai; it is truly being unworthy of Tiantai as well. Furthermore, in recent generations people have blindly inherited the flaws of shallow slovenliness, resorting to petty, conjectural notions, so that day by day they diverge into error and drift into emptiness; their words seem close at hand yet are ever more remote, their reasoning appears profound yet grows increasingly shallow. Alas! Meeting with this degenerate age, if those who exert their utmost strength within it still cannot measure up, how could one not feel ashamed at this? This is the reason why I have prescriptively climbed to the head of this work, repeatedly thinking to remedy the present and restore antiquity.' If one does not reject the words on account of the man, then I may be free from anxiety! I may indeed be free from anxiety!

1.4

At the time:

1.5

A day in the first month of spring in the bingzi year of the Genroku era [1696], respectfully set down by the junior scholar from Naniwa, Hōtan Bandan of Shakuhō.

1.6

Composed by the Śramaṇa Dharma Master Yun of Guangzhai Temple.

1.7

When Śākyamuni Tathāgata first responded in this land, he intended to awaken those long lost in delusion so that they might distantly equal the ultimate sage. However, because the good roots planted by sentient beings in former lives were slight and their past causes weak, the five turbidities obstructed their capacity for the Great [Vehicle] and the six hindrances veiled their eye of wisdom. Furthermore, the perils were long and distant, and birth-and-death was without limit; therefore, he could not immediately elucidate the great principle of cause and effect of the One Vehicle. Having no alternative under the circumstances, he first went to the Deer Park, where he opened up the distinct causes of the three vehicles and pointed to differentiated results as the goal. Proceeding gradually in this manner, down to the *Large Prajñāpāramitā* which clarified the teaching to save people and the *Āmrapālī* [Sūtra] which expounded the Dharma to propagate the Way, through passing months and years he continued to elucidate distinct causes and differentiated results to nurture the capacities of beings. Thereupon, as the eight classes of beings and fourfold assembly witnessed the sage year after year and cultivated merit in days gone by, the obstruction of the five turbidities was gradually lightened and their capacity for the Great Vehicle was stirred into activity. Only now, at the royal city [of Rājagṛha], did he for the first time express the great intent of the Tathāgata's advent into the world, shattering the mind that clings fixedly to the three vehicles and proclaiming the peerless teaching and the principle of common return. At this time, setting aside the expedient of past days, he expounded the real for the present: elucidating the cause, he gathered together the myriad virtues to constitute a single cause; speaking of the result, he doubled again the aforementioned number to constitute the ultimate fruition.

1.8

Now regarding the term 'sublime dharma' (saddharma): 'sublime' is a term for the marvel that transcends all coarseness; regarding 'dharma', it speaks of both cause and effect. How so? In the past, the Buddha exclusively practiced the six perfections as the cause, which elicited two kinds of results: conditioned and unconditioned. In terms of the unconditioned result, it was merely the severance of fragmentary fetters and propensities, taking the cessation of retribution in the three realms as the result. Initially he spoke of staying in the world for eighty [years], and later spoke of seven hundred asaṃkhyeyas, transmitting his own attainment to transform those who had not heard it, providing a minor benefit to beings as the conditioned fruition and function. Yet this cause and this result had not reached the ultimate perfection, and thus are termed 'coarse'. Today, in elucidating the cause, he gathers together the myriad virtues as the path of common return, leading practitioners of the three vehicles across the five hundred perils to finally arrive at the jewel place; this also has two kinds of results. It severs both causes within and without the three realms, and eradicates both these and those retributions: the unconditioned result is ultimate. As for the conditioned fruition and function: omniscience shines forth in a single clarity, and the Buddha-fruit is equally radiant; deducing from the principle, he should at that time enter nirvāṇa without remainder, reaching the state of utter quietude. However, because his great compassion is boundless and his mind to save beings is infinite, drawing directly on the power of supernormal abilities and distantly responding to the resonance of the myriad practices of the great assembly, he is able to extend the vajra-mind to abide in the world, with boundless life span and limitless benefit to beings. Thus he is able to continually respond within the three realms and assume diverse forms to enter into the six destinies, causing those who see his form and hear his voice to generate peerless, great merit. This, then, is the cause transcending the names of all coarseness, and the result reaching the utmost perfection of pure refinement. Therefore, the two dharmas of cause and effect are both called 'sublime dharma'.

1.9

Regarding 'lotus flower' (puṇḍarīka): outwardly, it is an analogy for a thing that necessarily has both blossom and fruit together. If one speaks of the blossom of the lotus, it is like the cause of the fruit; if one speaks of the fruit of the lotus blossom, it is like the result of the cause. Therefore, this sūtra fundamentally needs to elucidate both the cause and effect of the One Vehicle as resembling this flower; hence, adopting the analogy, it takes its name, and is called 'lotus flower'.

1.10

Regarding 'sūtra': this is the general name for the Buddha's teachings and the particular designation for the words of the sage. Now, the meaning of 'sūtra' is fundamentally glossed as 'constant' and glossed as 'standard'. 'Constant' is a designation for being indestructible; 'standard' is a term for serving as a model. Intending to show that the teaching it conveys cannot be altered, that neither earlier sages nor later sages can change its perpetual measure, and that heavenly demons and non-Buddhists cannot destroy this dharma, causing it to never harm the principle, it is therefore termed 'constant'. Those who follow it leave evil behind and practice good, transcend the mundane and ascend to the sacred; therefore it is termed 'standard'. Now, within the sūtra, it directly clarifies the cause and distinguishes the result, and both dharmas of cause and effect are analogized to the lotus flower; here, by raising the principle that is clarified to designate this teaching, it is called the *Lotus Sūtra of the Sublime Dharma* (*Saddharmapuṇḍarīka Sūtra*).

1.11

Next is to set forth the detailed explanation. The general overview having been completed above, next comes the detailed exposition. How so? When we say 'sublime dharma' now, it is a relative designation of cause and effect: speaking in contrast to the past, both cause and effect in the past were coarse, whereas both cause and effect today are sublime. First we clarify the two causes, and subsequently distinguish the two results. As a relative designation, the present designation of 'sublime' fully possesses three meanings, and the past designation of 'coarse' likewise fully possesses three meanings. In saying that the present fully possesses three meanings: first, clarifying that the essence of today's cause is enduring, it is called sublime, contrasting with the past where the essence of the cause was short and hence called coarse. Second, clarifying that the meaning of today's cause is broad, it is called sublime, contrasting with the past where the meaning of the cause was narrow and hence called coarse. Third, clarifying that the function of today's cause is superior, it is called sublime, contrasting with the past where the function of the cause was inferior and hence called coarse. Regarding the statement that today's essence is enduring while the past cause's essence was short: in the past, one only cultivated the path of remedy for the three realms as the cause, not reaching the path of remedy outside the three realms; moreover, at that past time, it was not spoken that there even was a path of remedy outside the three realms. Today's being enduring means that, speaking longitudinally from the initial generation of the thought [of awakening] onward down to the vajra[-mind], the paths of remedy inside and outside the three realms and all the myriad virtues are taken as the essence of the cause. Thus, today's is enduring and therefore sublime, while the past was short and therefore coarse. Furthermore, regarding the contrast between broad and narrow: in the past, it was only said that one exclusively practiced the six perfections, not encompassing the other various practices; this is the narrow meaning. Today, clarifying the cause latitudinally, every good is universally practiced and all merit encountered is cultivated; this is the broad meaning. Today's broadness is called sublime, while the past's narrowness is called coarse. Third, regarding the contrast between superior and inferior function: afflictions are of two kinds: first, the afflictions of the four entrenchments, and second, the affliction of the entrenchment of ignorance. But in the past, the power of the cause only severed the afflictions of the four entrenchments, not reaching the affliction of the entrenchment of ignorance; this is the meaning of the function being inferior. Today, not only does it sever the afflictions of the four entrenchments, it also severs the affliction of the entrenchment of ignorance; this is the meaning of the function being superior. Therefore, coarseness and sublimity of the two causes, past and present, are like this.

1.12

The present fruition, contrasted with the past fruition, likewise each has three meanings. The three meanings of the present fruition are: first, explaining that the substance of the present fruition is long, which contrasts with the substance of the past fruition being short; second, that the scope of the present fruition is broad, which contrasts with the scope of the past fruition being narrow; third, that the function of the present fruition is superior, which contrasts with the function of the past fruition being inferior. Why is it said that the substance of the present fruition is long? In the past, when speaking of fruition, lifespan was said to be merely eighty [years] or seven hundred asaṃkhyeyas. Today, in clarifying fruition, the lifespan is vast and distant, multiplied many times over. Therefore, the text of the sūtra below states that the lifespan is obtained through deeds cultivated over countless kalpas, taking the metaphor of ink-dots across five hundred nayuta asaṃkhyeyas of three-thousand-great-thousand realms, and saying that the lifespan surpasses even this. In the past, there was no such lifespan. While arhats and pratyekabuddhas are not without life extended by the knowledge of the limit [of life], in the end they themselves do not have a vastly distant duration. Therefore, contrasting the vastly distant fruition of today with the short and fleeting lifespan of the past, the past is coarse and the present is sublime; such is its meaning. Second, regarding the contrast between broad and narrow: in the past, the unconditioned fruition was deficient, consisting only in the unconditioned state of cutting off fragmentary saṃsāra. Today, because both kinds of saṃsāra are cut off, the unconditioned state is complete. The substance of the conditioned fruition in the past possessed merit and wisdom, yet its merit was not full and its wisdom was not complete: it illuminated only the quantifiable noble truths, not the unquantifiable noble truths; alternatively, it illuminated only the three causes and three fruitions, not the One Cause and One Fruition. Consisting only of the knowledge of exhaustion and the knowledge of non-arising as its substance, its meaning was narrow. As for merit not being full: benevolence and compassion extended only to sentient beings within the three realms, not reaching sentient beings beyond the three realms; hence it was called incomplete. Today, in clarifying the conditioned fruition, wisdom illuminates the eight truths and further illuminates the One Cause and One Fruition; in terms of merit, benevolence and compassion extend to sentient beings both within and beyond [the three realms]; thus merit and wisdom are both full and complete. Thus, the present is broad and therefore sublime, while the past was narrow and therefore coarse. Third, in clarifying the contrast between superior and inferior function of fruition: this fruition has no other distinct function; it is merely employing various forms, myriad manifestations, and supernatural powers to benefit beings. As the text below states: 'Such are my supernatural powers; throughout asaṃkhyeya kalpas I constantly dwell on the Vulture Peak and in other abodes.' Not only does he dwell on the Vulture Peak to benefit beings, but he also divides his body throughout the ten directions to deliver people: those who see his form have the three poisons extinguished, and those who hear his voice have the four inverted views eliminated. While the fruition of the past was not without minor expositions of the Dharma, it was insufficient for such a description. Therefore, contrasting the superior function of today's boundless supernatural powers that benefit beings with the inferior function of the past: the past is inferior and the present is superior; the inferior is coarse and the superior is sublime. Such is the meaning of the mutual relativity of the two designations.

1.13

Furthermore, there is another explanation that divides each of cause and fruition into three. As for the three of cause: first, the substance is broad; second, the stages are long; third, the function is lofty. 'The substance is broad' means that it gathers the various wholesome deeds of the five vehicles as cause, so its substance can be called broad. 'The stages are long' means that today it explains that the stages of cause extend from the initial aspiration up to the vajra[-mind], remedying the dangerous and evil path of five hundred yojanas; hence the stages are called long. 'The function is lofty' means that the fruition brought about by the cause clarified today transcends above the five hundred yojanas; how could the function of the cause capable of bringing it about not be lofty? The cause precisely takes bringing about fruition as its function: since what is brought about is already lofty, its capacity to recruit and accomplish affairs is no lower. The fruition possesses three meanings: first, the substance is broad; second, the function is long; third, the stage is lofty. Why is the substance said to be broad? This has two meanings: first, merit is complete: in the past, he did not guide all sentient beings to attain Buddhahood, so the merit of benevolence and compassion was not full; today it clarifies that all proceed toward the Buddha-fruition, and therefore it is called broad. The various wholesome deeds of the five vehicles together effect Buddhahood, and at the stage of fruition there is further the meaning of the habit-fruition of the five vehicles; therefore it is called broad. Wisdom is also broad: today there is further the wisdom that illuminates the cause and fruition of the One Vehicle; therefore it is called broad. Second, 'the function is long': what does fruition take as its function? It precisely takes transforming beings as its function. The reason he abides in the world for immeasurable kalpas is based on his desire to benefit beings through supernatural powers; therefore the function is long. 'The stage is lofty' means that the stage of this Buddha-fruition is above the five hundred yojanas; hence it is called lofty in stage. The intent of this reciprocal substitution can be understood through careful reflection.

1.14

Regarding the meaning of long lifespan clarified in this sūtra: in the past, seven hundred asaṃkhyeyas was short, but today it is multiplied, so the stage is called long. Yet today there is no other, distinct longness; it merely extends the past seven hundred asaṃkhyeyas to become long. It is like a pillar fifty feet long: when buried twenty feet, only thirty feet emerge; beholding the thirty feet, it is considered short; when another twenty feet emerge, there is the sense of being long, yet there is no separate longness—it is precisely because the present twenty feet continue the past thirty feet that there is the function of fifty feet. Lifespan is also like this: the past seven hundred was short, and today it is multiplied to become long, but there is no separate longness continuing the shortness to become long. It is no different from the thirty feet being short and coarse, and today's multiplication being long and sublime. This is the doctrine of the school maintaining that there is no separate longness.

1.15

Now, the three meanings of cause clarified here all belong to the phrase 'revealing the One', not to the phrase 'opening the three'. The three meanings of fruition clarified here all belong to the phrase 'revealing the distant', not to the phrase 'opening the near'. 'Dharma' is named dharma not because it is a rule or model: 'dharma' names the intrinsic substance, clarifying that each of the dharmas designated as sublime has its substance. Yet the word 'dharma' is generic and pervasive, not specific to cause or fruition, clearly showing that cause is dharma and fruition is also dharma; hence we know that this dharma is the dharma of sublime cause and sublime fruition. Since this state takes cause and fruition as its substance, it borrows the lotus as a metaphor.

1.16

'Sūtra' takes 'model' and 'constant' as its meaning. If preserved fully in the foreign text, it should say Saddharmapuṇḍarīka Sūtra. In the foreign country they say *sad*, which here is translated as 'sublime'; in India they say *dharma*, which here is translated as 'dharma'; in the foreign language they say *puṇḍarīka*, which here is translated as 'lotus'; in the foreign country they say *sūtra*, which here corresponds to 'sūtra'. Now, fully retaining the sounds of this land, it is called the Sublime Dharma Lotus Flower Sūtra. How do we know that the name 'sublime' translates *sad*? It is simply 'good'; yet since evil is a coarse and lowly dharma, the good is refined, sublime, and precious. As when praising and singing one chants *sad*, that is chanting 'good', and good is sublime. Furthermore, saying that 'dharma' translates *dharma*: this aligns with the Jewel of Dharma among the meanings of the Three Jewels; in the foreign country they say *dharma*, and here they say 'Jewel of Dharma'. The *Mahāprajñāpāramitopadeśa* says: 'In the foreign country they say *puṇḍarīka*, which here is called lotus.' Since *sūtra* is a foreign word, when sūtras appeared and translation began, the character *jing* ('classic/warp') was used in place of *sūtra*. Since *jing* is glossed as 'model' and 'constant', the *Mahāprajñāpāramitopadeśa* explains that *sūtra* has five meanings: first, emerging; second, subtly revealing; third, bubbling spring; fourth, marking line; fifth, garland. Among the five meanings there are 'bubbling spring' and 'marking line'; now we take these two meanings as corresponding to 'constant' and 'model'. Why? A bubbling spring is inexhaustible, which accords with the meaning of 'constant'; the function of a marking line is originally to remove the crooked and adopt the straight, being straight without slant, serving as a guideline and model, which accords with the meaning of 'model' (dharma). The detailed explanation of the character *jing* is as described in the *Commentary on the Meaning of the Mahāparinirvāṇa [Sūtra]*.

1.17

If we broadly discuss the differences among the titles of various sūtras, what is seen can be briefly stated as having five types. What are they? First, sūtras titled by dharma alone; second, sūtras titled by person alone; third, sūtras titled by both person and dharma; fourth, sūtras titled by metaphor alone; fifth, sūtras presenting both dharma and metaphor. Those titled by dharma alone are like the *Mahāparinirvāṇa [Sūtra]*, which is the dharma of the complete, ultimate Buddha-fruition; hence we know that it names the sūtra by the fruition-dharma alone. Sūtras titled by person are the *Caturmahārāja Sūtra* and the *Jyotika Sūtra*. Those retaining both person and dharma are the *Vimalakīrti* and *Śrīmālā Sūtras*. Those titled by metaphor alone are the *Axe-Handle Parable Sūtra* mentioned in the *Tattvasiddhi*. Those presenting both dharma and metaphor are like this *Lotus Sūtra*: above, it sets forth 'sublime dharma', and below, it sets forth 'lotus' as a metaphor; through this, it can doubly reveal the meaning of cause and fruition. Now, the varieties born of water and land are mixed and boundless; here, specifically selecting the water-born lotus to illustrate cause and fruition is because if this flower does not exist, that is all, but if it exists, the flower and the fruit are necessarily simultaneous. By using this meaning of simultaneity, it illustrates this sūtra's dual exposition of cause and fruition.

1.18

Examining the essential tenets of the various sūtras, there are briefly three: first, taking cause as the tenet; second, taking fruition as the tenet; third, taking cause and fruition as the tenet. Why is this? For example, the *Śrīmālā* and the *Consummate Sūtra* take cause alone as their tenet: speaking of the cause of myriad wholesome deeds, they clarify the path of common destination, encompassing the five vehicles as having no disparate paths. Then there are those that take fruition alone as the tenet, namely the larger and smaller versions [of the *Nirvāṇa Sūtra*]; therefore they are titled 'Nirvāṇa' at the start. The designation 'Nirvāṇa' is the collective name for the ultimate fruition, not a general title for the causal stage. Now, this *Lotus [Sūtra]* takes cause and fruition as its tenet: prior to the 'Ease and Happiness' [chapter], it opens the three to reveal the One in order to clarify the meaning of cause; following the 'Wellspringing' [chapter], it opens the near to reveal the distant in order to clarify the meaning of fruition. If one wishes to understand the sūtra's purport, one should simply reflect carefully on the sūtra title. Therefore, the *Śrīmālā Sūtra* of old designated the ultimate teaching of the One Vehicle and established the tenet at the beginning of the sūtra. Now, the opening title of this sūtra says 'sublime dharma', clearly showing that cause is dharma and fruition is also dharma; hence it uses the lotus as a metaphor to doubly reveal the two principles of cause and fruition. However, although the *Śrīmālā* clarifies the Three Jewels of One Essence, this serves as cause; hence below, when clarifying fruition, it only concludes by speaking of entering the One Vehicle, without concluding on the Three Jewels of One Essence; this takes cause alone as its tenet. Yet the *Nirvāṇa Sūtra* also says that protecting the Dharma obtains the vajra-body, and not killing brings about the retribution of enduring longevity, doubly clarifying both the contributory and primary causes and fully describing the deeds of Buddha-fruition; this also clarifies cause for the sake of fruition, and ultimately does not take cause as its tenet. Therefore, at the commencement of establishing the tenet and the beginning of discerning the doctrine, it still says: 'I now pay homage and grant you constant life, complexion, and strength.' Now, where this sūtra clarifies cause, there is also the meaning of fruition, namely saying 'opening the Buddha's knowledge and vision'; within its discernment of fruition, there is also the meaning of cause, namely saying 'obtained through deeds cultivated for a long time'. The former clarifies fruition for the sake of cause, while the latter clarifies cause for the sake of fruition; hence we know that the dual exposition of cause and fruition is the primary tenet of this sūtra. This meaning is what Master Guangzhai now transmits without inventing.

1.19

Examining the chapter headings of the various sūtras, none are the words of the Buddha. Why? When the Buddha preached the Dharma, he simply expounded cause and discerned fruition in an unbound manner; it was precisely the sublime reverberations of the eight voices preaching the Dharma to deliver people, without even letters, paper, or ink, much less various chapters. Yet following dispositions there were the distinctions of the five periods; at that time the assembly practiced according to the teaching. But the monk Ānanda, having harbored vows in kalpas past, personally received [the teachings] from the golden mouth; after the Buddha's parinirvāṇa, he gathered the three baskets and fully set forth the five periods, leading to written words, paper, and ink filling scrolls across the world. Wishing that people of later generations, though no longer beholding the true countenance or personally hearing the golden mouth, might peruse the scrolls, examine the text, and thoroughly see the general purport of the preaching of the Dharma from beginning to end, he created the chapter headings of the various sūtras. Hence we know they were all instituted by the compilers of the sūtras; or perhaps they secretly received the sacred intent, transmitting without inventing. The clearly illuminated meaning of chapters is simply that different categories and precedents clarify distinct matters.

1.20

Now, according to what our school practices, it is said that sūtras, without exception whether great or small, are divided into three sections. As for these three sections: the first is called the preface, the second is termed the main exposition, and the third is designated the dissemination. Now, in this threefold scheme of dividing sections, the first division into three sections itself comprises three stages: first, explaining the meaning of the terms. 'Preface' (xù) takes the underlying circumstances (yuányóu) as its meaning, serving as an prefatory formulation (quánxù) for the main exposition. As for the 'main exposition' (zhèngshuō), it directly clarifies the overarching meaning of an entire sūtra contained therein, revealing the cause of identical return and explaining the retribution of prolonged life. 'Flowing' (liú) takes moving forward as its meaning, adopting a metaphor as its name. 'Transmitting' (tōng) takes the absence of obstruction as its meaning. Such are the names and meanings of the three sections. As for where the text and sentences of the three sections begin and end: the first chapter, the 'Introductory Chapter', constitutes the preface section. Second, from the 'Skillful Means Chapter' onwards, down through the prose passage where Maitreya speaks verses praising the Buddha in the 'Discrimination of Merits Chapter', there are fourteen and a half chapters in all; this is the main exposition of the sūtra, wherein the two dharmas of cause and effect are manifested in this text. Third, as for the dissemination: from the beginning of the prose passage following Maitreya's verses in the 'Discrimination of Merits Chapter', which states: 'The Buddha addressed Bodhisattva Maitreya: "If there are sentient beings who hear that the Buddha's life span is so long and far-reaching, and can even generate a single thought of faith and understanding, you should know that this is the mark of deep faith and understanding,"' down to the end of the sūtra, there are eleven and a half chapters in all, all of which constitute the dissemination and entrustment.

1.21

Next is to clarify their mutual arising. When a sage sets forth teachings to deliver beings, clarifying principles to transform creatures, there are these three kinds of expositions. First, ordinary people are benighted and their deluded attachments are heavy, their desires and clinging are deep; they are tangled in the three poisons and encumbered by the five dusts. Therefore, before about to clarify the sublime principle, he first manifests extraordinary signs. When the assembly of the time has seen the unusual signs with their eyes and heard the extraordinary sounds with their ears, the minds of creatures are stirred and thoughts of what has never occurred before arise. For this reason Mañjuśrī said: 'All of you should now know: join your palms together, wait single-mindedly; the Buddha will rain the Dharma-rain, satisfying those who seek the Way,' down to: 'Those who seek the three vehicles, if they have doubts or regrets, the Buddha will eliminate and sever them, making them exhausted without remainder.' On account of this significance, the assembly of the time together rejoiced in their hearts and looked upward with longing, hoping to hear the sublime exposition. Therefore, second, the Tathāgata arose from samādhi and thereupon addressed the great assembly of the eight classes, clarifying the sublime cause of identical return and discerning the ultimate fruition of prolonged life, expounding the Dharma to deliver beings and conferring the Way in accordance with their capacities, converging the former three vehicles back into the same path; each received benefit according to whether their vessel was large or small. Third, as for the exposition of dissemination: at that point, the teaching of the eight sounds should have ceased and the method of transforming people should have been concluded; yet, because the Tathāgata's intent of great compassion is limitless and his mind to deliver people is inexhaustible, he wished to make this sublime dharma of the cause and effect of the One Vehicle spread far and wide to those who had not yet heard it, unceasing for thousands of years, and furthermore wished to show that the sage makes a good beginning and completes the end—for this reason there is this third exposition of dissemination. Thus, the names and meanings of the three sections are as before, their beginnings and endings are in order, and the rationale for their mutual arising is as stated afterwards.

1.22

Next, in the second layer of division, each of these three sections is further divided into two. Regarding the two in the preface: first, from 'Thus have I heard' down to 'withdrew to sit to one side' is designated the common preface; it is called the common preface because it directly clarifies what is common to all sūtras. Second, from 'At that time the World-Honoured One was surrounded by the fourfold assembly' to the end of the chapter is designated the distinct preface; it directly expresses what is distinct to each sūtra and differs text by text. Thus, when about to expound the Nirvāṇa [Sūtra], the great sound proclaimed it and light was emitted shaking the earth, which served as the distinct preface; when about to expound the Śrīmālā [Sūtra], the parents sending a letter served as the distinct preface; when about to expound the Vimalakīrti [Sūtra], the elder offering canopies served as the distinct preface. In this sūtra, the sky raining four kinds of flowers and the earth shaking in six ways serve as the distinct preface. Moreover, the common preface is also called the preface certifying faith, clarifying that the principles of the Buddha's Dharma are identical; the distinct preface is also called the preface of revelation, clarifying that the import of this sūtra is distinct. As for there being two sections within the main exposition: because this sūtra takes cause and effect alone as its essential doctrine, the first part, from the 'Skillful Means Chapter' onwards through the 'Peaceful Practices Chapter', comprises twelve chapters, which directly opens the three and reveals the one to clarify the meaning of the cause, like the blossom of the lotus plant. The second part, from the 'Welling Forth from the Earth Chapter' downwards through the prose passage where Maitreya speaks verses praising the Buddha in the 'Discrimination of Merits Chapter', comprises two and a half chapters, which is designated as opening the near and revealing the distant to clarify the meaning of the fruition, like the seed-pod of the lotus plant. The former discerns the meaning of the cause, and the latter clarifies the essential doctrine of the fruition; thus the dual exposition of cause and effect constitutes the primary body of the sūtra. As for there being two sections within the third [section], the dissemination: the first part, from the prose passage after Maitreya's verses saying 'The Buddha addressed Maitreya: "If there are sentient beings who hear that the Buddha's life span is so long and far-reaching"' downwards through the 'Chapter of King Wonderful Adornment', comprises twelve and a half chapters, which is designated as dissemination for transforming others. This clarifies that in this section, bodhisattvas of lofty practice are not only able themselves to receptively uphold, read, and recite it, but are also able to transmit it to those who have not yet heard it. Therefore the Vimalakīrti Sūtra says: 'Just as one who overcomes a foe can be deemed brave, so too one who eliminates both old age, sickness, and death—such is what is called a bodhisattva.' Second, the single chapter, the 'Encouragement of Samantabhadra Chapter', is designated as dissemination for self-practice. The reason for this is that the previous great bodhisattvas such as Bhaiṣajyarāja and Gadgadasvara propagated the sūtra through ascetic practices, all sacrificing their bodies to rescue beings and giving up their lives to deliver people; however, bodhisattvas of initial practice are not yet entirely able to do so, and thus might generate a mind of retreating and sinking regarding the way of propagating the sūtra. Therefore the Tathāgata encouraged people, saying that even if one is unable to forfeit one's body to protect the Dharma and propagate the sūtra to transform others, one can still personally receptively uphold, read, and recite it. Personally receptively upholding, reading, and reciting it is precisely dissemination for self-practice. Why is this so? If this person does not personally receptively uphold, read, and recite it, the sūtra is not disseminated with respect to this person. Since this person is able to receptively uphold, read, and recite it, the sūtra achieves flow with respect to this person, which is precisely transmission.

1.23

Next, regarding the third layer of structural analysis: decreasing by one to clarify the meaning. The common and distinct prefaces are each divided into five, to clarify the cause and discern the fruition. Within the two main expositions, each is divided into four; within the two disseminations of transforming others and self-practice, each is divided into three.

1.24

The five parts of the common preface are: first, 'Thus'; second, 'have I heard'; third, 'at one time'; fourth, specifying the dwelling place where the sūtra was spoken; fifth, from 'together with a great assembly of bhikṣus' down to 'withdrew to sit to one side', listing the assembly who heard it together. The five parts of the distinct preface are: first, the preface of the assembly's gathering; second, the preface of the auspicious signs; third, the preface of doubtful thoughts; fourth, the preface of raising questions; fifth, the preface of answering questions. From 'At that time the World-Honoured One was surrounded by the fourfold assembly' down to 'making offerings, paying reverence, honoring, and praising' is the first, designated as the preface of the assembly's gathering. From 'spoke for the sake of the bodhisattvas the Mahāyāna sūtra' down to 'erected seven-jeweled stūpas with the Buddha's relics' is the second, designated as the preface of the auspicious signs. From 'At that time Bodhisattva Maitreya had this thought' down to 'Whom should I now ask?' is the third, designated as the preface of doubtful thoughts. From 'At that time Bodhisattva Maitreya, wishing to resolve his own doubts' through the four-character verses is the fourth, designated as the preface of raising questions. From 'At that time Mañjuśrī addressed Bodhisattva Maitreya' to the end of the chapter is the fifth, designated as the preface of answering questions.

1.25

Now, as for the analytical evaluation of this third layer: if directly paired with the main exposition to clarify the mutual arising of these five prefaces, it is solely because such a multitude of disciples, devas, nāgas, and the eight classes gathered together that this sūtra could then be spoken; that is, having waited for companions to arrive completely, the assembly is therefore termed a preface. Because the auspicious signs were first manifested and only then could this sūtra be spoken, the auspicious signs thereby constitute a preface. Because the assembly of the time harbored doubts and cherished thoughts and only then could this sūtra be spoken, the doubtful thoughts thereby constitute a preface. Because there was raising of questions and only then could this sūtra be spoken, raising questions is called a preface. Because there was answering of questions and only then could this sūtra be spoken, answering questions thereby constitutes a preface. Furthermore, these five prefaces arise mutually in sequence: that the auspicious signs were manifested was precisely because the great assembly had gathered, so the first produced the second; that they harbored doubts and cherished thoughts was because they saw the auspicious signs, so the second produced the third; that there was raising of questions was because they had doubtful thoughts, so the third produced the fourth; that there was answering of questions was because questions were raised, so the fourth produced the fifth. Furthermore, there is a reverse sense of mutual arising: why did the Tathāgata arise from samādhi to speak this sūtra? It was because Mañjuśrī answered Maitreya's question and, looking upward, inferred the Tathāgata's mind, [realizing] that he should speak the Lotus Sūtra; hence, the cause for the main exposition arose by relying on Mañjuśrī's answer. Why did Mañjuśrī answer the question? It was because Maitreya raised the question. Why did Maitreya raise the question? It was because the great assembly had doubtful thoughts. Again, why did the great assembly have doubtful thoughts? It was because they beheld the auspicious signs. Again, why did the Tathāgata manifest these auspicious signs? It was because the great assembly had gathered together.

1.26

Regarding the first section of the main exposition, clarifying the cause, containing four sections: first, briefly expounding the opening of the three and revealing of the one, shaking attachments and giving rise to doubts; second, harboring doubts and presenting requests; third, extensively expounding the opening of the three and revealing of the one, severing doubts and giving rise to faith; fourth, the distinct dissemination of the meaning of opening the three and revealing the one. From the beginning of the 'Skillful Means Chapter' down to 'The Buddha, by the power of skillful means, / displayed the teaching of the three vehicles; / sentient beings cling to every place, / he leads them so they may emerge' is the first, designated as briefly expounding the opening of the three and revealing of the one, shaking attachments and giving rise to doubts. Why is this so? Because the practitioners of the three vehicles clung to the former expedient teaching of the three vehicles, obstinately asserting it to be so, thinking that the ways practiced by the three schools must be distinct. Suddenly hearing the Tathāgata say that the Buddha, by the power of skillful means, displayed the teaching of the three vehicles, and further saying that after a long time the World-Honoured One's Dharma must ultimately expound the real; whereas formerly he did not say that the three vehicles were expedient, now he says they are expedient; whereas formerly he said the principle reached its ultimate here, today there is a further reality that can be expounded—for this reason, their sentiments clinging to the three were shaken, and the intention doubting the one arose. From 'At that time in the great assembly there were various śrāvakas' downwards through 'these [beings], hearing this Dharma, will generate great joy' is the second, designated as the great assembly harboring doubts and presenting requests. When the clinging sentiments are shaken, there is the possibility of eliminating them; when the doubtful mind arises, it is fit for entering the Way. Therefore the treatise says: 'Doubts are the ferry to understanding.' The Mahāparinirvāṇa Sūtra says: 'Better to fall into doubt than to enter a thicket of views.' Since attachments were shaken, giving rise to doubts, and the sentiment of requesting was earnest, therefore from 'At that time the Buddha addressed Śāriputra: "You have already three times assiduously requested"' downwards through the 'Chapter of Bestowal of Prophecy on Learners and Non-Learners', comprising seven and a half chapters, is the third: extensively expounding the opening of the three and revealing of the one, severing doubts and giving rise to faith. Thereupon, the assembly of the time together understood the principle of there being no three [vehicles] and believed in the meaning of identical return, which in the section clarifying the cause is roughly complete. Therefore, from the 'Dharma Master Chapter', the 'Apparition of the Jeweled Stūpa Chapter', the 'Upholding Chapter', and the 'Peaceful Practices Chapter', comprising four chapters, is the fourth, designated as the distinct dissemination of opening the three and revealing the one, which is the distinct dissemination of the causal meaning of opening the three and revealing the one.

1.27

Regarding the discernment of fruition, there are four sections: first, a specific preface opening the near and revealing the distant, which stirs attachments and generates doubts; second, a brief exposition opening the near and revealing the distant, which stirs attachments and generates doubts; third, harbouring doubts and conveying requests; fourth, a broad exposition of the longevity and far distance [of the Buddha's life-span], which severs doubts and generates faith. From the beginning of the 'Welling Forth from the Earth' chapter up through the four lines of verse ending with 'One should strive with a single mind; I wish to explain this matter' is the first [section], designated as the specific preface opening the near and revealing the distant, which specifically introduces the meaning of the life-span. From 'At that time the World-Honoured One, having spoken these verses, addressed Bodhisattva Maitreya: "I now proclaim to you in this great assembly…"' down to the end of 'I now speak true words; you should believe with a single mind. From the distant past I have taught and transformed such multitudes as these' is the second [section], designated as the brief exposition opening the near and revealing the distant, which stirs attachments and generates doubts. The reason for this is: the Tathāgata left home at nineteen and attained the Way at thirty; the Tathāgata himself said his life-span was eighty [years], or said it was seven hundred asaṃkhyeyas. Yet now, the bodhisattvas welling forth from the earth have all long planted roots of virtue and accumulated deep and distant practices, not being people who have newly generated the aspiration [for awakening]. And the Buddha himself said, 'From the distant past I have taught and transformed such multitudes as these.' If his life-span were truly eighty or seven hundred, how could he say he had taught and transformed such people from the distant past? This shows that the emotional attachment to eighty or seven hundred is stirred, and the idea of doubting the distant and enduring life-span arises. From 'At that time Bodhisattva Maitreya and others had minds harbouring perplexity and wondered at this unprecedented event' through the end of the 'Welling Forth from the Earth' chapter is the third [section], designated as harbouring doubts and conveying requests. From the beginning of the 'Life-span' chapter entering into the 'Discrimination of Merits' chapter, down through the prose text spoken by the Buddha after Maitreya finishes speaking his verses, covering one chapter and a half of the scripture, is the fourth [section], which shows that the Tathāgata broadly explains the longevity and far distance of his life-span, severing doubts and generating faith.

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法華經義記 — Classical Chinese