[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt) › 2 # 法華經義記 2 English (machine translation) 2 - **Language:** English ### [2.1](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.1) Composed by the Śramaṇa Fayun of Guangzhai ### [2.2](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.2) From "At that time Maitreya Bodhisattva wished to resolve his own doubts" down to the end of the verses is the fourth \[section\], the preface of posing questions. It also has two parts: first, the compiler of the scripture relates Maitreya's own intention to ask; second, from "and asked Mañjuśrī, saying" down to the end of the verses is the formal asking of the questions. Furthermore, within these two parts each is divided into two. Regarding the compiler's relating the intention to ask having two \[parts\]: first, saying "At that time Maitreya Bodhisattva wished to resolve his own doubts" is the compiler relating Maitreya's own intention to ask. Second, from "and observing the fourfold assembly" down to "the minds of the assembled gathering" explains that the compiler relates that Maitreya had the intention of including others. The intention of including others means wishing to bring forth the doubts and thoughts of the great assembly in order to question Mañjuśrī. ### [2.3](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.3) From "and asked Mañjuśrī, saying" down to the end of the verses is the second part, the formal question. In this there are also two \[divisions\]: first, from "and asked" down to the end of the fifty-four lines of verse is designated the formal question. Second, from "The Buddha emitted a single ray of light" downward, there are eight lines of verse, designated as the request for an answer. Furthermore, each of these two parts is divided into two. The two of the formal question are: first, the prose, which is a concise questioning; second, the fifty-four lines of verse that reiterate it in verse, which is an extensive questioning. The two of the second \[part\], the eight lines requesting an answer, are: first, from "The Buddha emitted a single ray of light" downward there are three lines of verse, which first bring forward the matter seen to formally request an answer. Second, from "The fourfold assembly joyfully looks up" there are five lines of verse, which resolve implicit objections and conclude the request. As for why the prose is called a concise explanation and the verse is said to be an extensive questioning: if one bases the meaning on the underlying principle, then the prose is extensive and the verse is concise. How is this known to be so? Because in the prose, each comprehensively asks about the two sets of six auspicious signs, both here and there, completely; whereas when it comes to the verse, each individual reiteration is incomplete. Now, taking the meaning in terms of the text, then the verse is extensive and the prose is concise. Why is that? Because in the verse the text is voluminous, whereas in the prose the text is brief. Now, within these two expositions, concise and extensive, each is again divided into two. The two of the prose are: first, from "and asked" down to "marks of supernormal powers," which asks comprehensively about the six auspicious signs in this world. Second, from "emitting a great light" down to "the adornment of the lands," which asks comprehensively why he has caused me to see the six auspicious signs of other lands. Within the questioning of the auspicious signs of other lands there are two: first, from "emitting a great light" downward explains the cause of the auspicious signs; second, from "fully seeing those Buddha lands" downward is the formal question. Now, within the extensive questioning, although there are fifty-four lines of verse, it is also divided into two: first, there are four lines of verse extensively reiterating the above question regarding seeing the auspicious signs in this world; second, from "The light from between his eyebrows" downward there are fifty lines of verse extensively reiterating the above question regarding seeing the auspicious signs of other lands. Now, these four verses reiterate only four kinds of auspicious signs, and do not reiterate the first and second auspicious signs. The first single verse reiterates the sixth, the emission of light; the next verse and a half reiterates the third, heaven raining four kinds of flowers; the next half-verse reiterates the fourth, the earth shaking; and the next single verse reiterates the fifth, the fourfold assembly rejoicing. Now, the first verse asks about the emission of light, designating the Buddha as the Guiding Teacher. However, the opening phrase, "For what reason," applies across all the auspicious signs. "Raining māndārava flowers," this line and a half now reiterates the raining of flowers above. Above there were four flowers; here it reiterates only two flowers, only the small white flowers and the small red flowers, reiterated in just half a line. The single line "The sandalwood-fragrant breeze" brings out the meaning, and is therefore subsumed under the raining of flowers. "And this world," half a verse, reiterates the earth shaking above. "At that time the four groups of the assembly," one verse, now reiterates the rejoicing of the fourfold assembly above. The comprehensive question above contained six kinds; here the verse specifically reiterates four kinds. However, it concisely omits reiterating the preaching of the \*Sūtra of Innumerable Meanings\*, and also concisely omits reiterating the entering into samādhi. There are two reasons for these omissions: first, conciseness of text; second, inappropriateness in the matter itself. How is this known to be so? While the Tathāgata was in the world, he never ceased to preach the Dharma to deliver people; why should one now suddenly ask further, saying: "For what reason was the \*Sūtra of Innumerable Meanings\* preached?" The Buddha, the World-Honoured One, is constantly in samādhi and completely sees all Buddha lands, not with dual characteristics; to suddenly ask again, "For what reason did he enter samādhi?"—this would be inappropriate in the matter itself, and therefore it is concisely not reiterated in verse. ### [2.4](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.4) "The light from between his eyebrows": down from this there are fifty lines of verse, which are the second \[part\], extensively reiterating in verse the concise question in the prose above regarding seeing the auspicious signs of other lands. In evaluating these fifty verses, there are two methods in all; for now, relying on the prose, it is initially divided into two parts. First, "The light from between his eyebrows," one verse and a half, reiterates the cause of seeing the auspicious signs above; this light is not an auspicious sign of another land, but it is by means of this light that one sees the auspicious signs of other lands. Second, the remaining forty-eight lines and a half reiterate the second \[part\], the formal question regarding seeing the auspicious signs of other lands. It reiterates only five kinds of auspicious signs, concisely omitting the fourth auspicious sign. ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.5) Now, within the forty-eight and a half lines, it is broadly divided into three parts: first, from "In all worlds" downward, eight and a half lines, which first concisely reiterate seeing the three kinds of auspicious signs in other directions. Moving on to the third: from "I see in those lands bodhisattvas \[numerous as\] Ganges sands" downward, thirty-eight and a half lines, which extensively reiterate in verse the questions on two auspicious signs, namely, the practice of the great beings of other directions, and other-directional Buddhas entering parinirvāṇa, up to the erection of stūpas and making of offerings. Returning to the second: from "Mañjuśrī, as I abide here" downward, there is one verse and a half, designated as concluding the preceding concise \[exposition\] and opening the subsequent extensive \[exposition\]. As for the initial eight and a half lines concisely reiterating the three auspicious signs: first there is one verse and a half, reiterating the first \[sign\], seeing the sentient beings of the six destinies; second is a half-line, reiterating the second \[sign\], seeing the Buddhas of the eastern direction; third there are six lines and a half, reiterating the third \[sign\], hearing the Buddhas of other directions preach the Dharma. Furthermore, within the first verse and a half there are two stages of their own: the first verse and one line formally reiterate what is seen; the second line, saying "From here I fully see," clarifies the ability to see. Within what is seen there are four meanings in all: the initial half-verse below "In all worlds" formally clarifies the six destinies; the single line "the destinations of birth and death" clarifies that these are designated as birth and death; the single line "karmic conditions of good and evil" clarifies the cause; the single line "receiving recompense, fine or ugly" clarifies the fruition of retribution. "Karmic conditions of good and evil": this is the cause of the six destinies. The two words "good" and "evil" are distinct: good is the cause of the three good destinies, and evil is the cause of the three evil destinies. The two words "karmic conditions" are common to both good and evil. "Receiving recompense, fine or ugly": the two words "receiving recompense" comprehensively cite the fruit of the six destinies; the three good destinies are also receiving recompense, and the three evil destinies are also receiving recompense. The two words "fine" and "ugly" distinctively name the attainment of the fruit and recompense of the six destinies. How is this known to be so? "Fine" is the fruition of retribution of the three good destinies, and "ugly" is the fruition of retribution of the three evil destinies. "Again beholding the Buddhas, holy lords and lions": this half-line is the second, namely reiterating seeing the Buddhas of the eastern direction. "Expounding the sūtras": below this there are six and a half lines of verse, which are the third, namely reiterating hearing the Buddhas of other directions preach the Dharma. Within the six and a half lines there are five stages of their own: first, saying "Expounding the sūtras, subtle, wondrous, and foremost," half a verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that surpasses heavenly Māras and non-Buddhists?" Second, "His voice is pure," one verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that surpasses the multitude of sages?" Third, "The Brahmā sound is profound and subtle," one verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that gladdens the hearts of the assembly of the time?" Fourth, "With various causes and conditions," one verse, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that is able to propagate the Buddha-Way above and save sentient beings below?" The first three lines clarify propagating the Buddha-Way above; the single line "awakening sentient beings" clarifies saving the multitude below. Fifth, from "If someone encounters suffering" downward, three lines, asks: "For what reason does he cause me to hear the Buddha preach the Dharma that accords with the capacities of the persons of the three vehicles?" The three lines speak of the three vehicles: the first verse is for the śrāvakas, the verse "If someone has merit" is for the pratyekabuddhas, and the verse "If there is a son of the Buddha" is for the bodhisattvas. ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.6) "Mañjuśrī, as I abide here": below this, one verse and a half is the second \[part\], designated as concluding the preceding concise \[exposition\] and further opening the subsequent extensive \[exposition\]. Within it there are two meanings of its own: the first three lines first conclude the preceding concise \[exposition\]; the second, below "and thousands of koṭis of matters," has another three lines, which further open the subsequent extensive \[exposition\]. ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.7) "I see in those lands bodhisattvas \[numerous as\] Ganges sands": below this there are thirty-eight and a half lines of verse, which are the third \[part\], specifically and extensively reiterating the fifth question on seeing the practice of the bodhisattva great beings of other directions, and the sixth, other-directional Buddhas entering parinirvāṇa and the erection of stūpas and making of offerings. It concisely does not reiterate the fourth, the practice of the persons of the three vehicles. Although the text and lines are concise, in meaning it includes them. How is this known to be so? Simply because in reiterating hearing the Buddha preach the Dharma, since there is the preaching of the Dharma, there must be those who receive and practice it; therefore in meaning it includes the fourth, the receiving and practicing by persons of the three vehicles. Within the thirty-eight and a half lines it is again divided into two: first, thirty-one and a half lines, reiterating the fifth question on the practice of the great beings of other directions; second, from "There are also bodhisattvas who, after the Buddha has passed into extinction" downward, seven lines, reiterating the sixth, matters after the parinirvāṇa of the Buddhas of other directions. Within the thirty-one and a half lines there are three sections of their own: the first single verse first brings forward comprehensively the bodhisattvas practicing the Great Vehicle's practice to make the question; second, from "Some practice giving" downward, there are thirteen lines of verse, bringing forward the essential practices of bodhisattvas to make the question, essential practices being the six perfections; third, from "Again seeing sons of the Buddha endowed with concentration and wisdom" downward, there are seventeen and a half lines, extensively bringing forward the seeing of bodhisattvas' pervasive practices and miscellaneous practices to make the question. Now, within the second \[section\], the thirteen lines clarifying essential practices, clarifying the six pāramitās makes six sections: from "Some practice giving" downward, six lines clarify giving (dāna), two lines clarify morality (śīla), one line clarifies forbearance (kṣānti), one line clarifies vigor (vīrya), two lines clarify meditation (dhyāna), and one line clarifies wisdom (prajñā). From "Some practice giving" downward there are six lines, which first clarify seeing bodhisattvas practicing the perfection of giving. Next, from "Mañjuśrī, I see kings" downward, two lines clarify the perfection of morality: the first line clarifies the skilful means of attaining the precepts, and the following line formally clarifies attaining the precepts. "Or seeing a bodhisattva who becomes a monk," one verse, clarifies the perfection of forbearance. Others cannot dwell alone, but he can dwell alone—how is this not forbearance? For forbearance has two kinds: first, not becoming angry when struck or reviled, and not retaliating when malice is inflicted; second, renouncing beloved family and kin to dwell in an empty, quiet place, which is also enduring what is difficult to endure; here forbearance takes this as its meaning. Next, "Again seeing bodhisattvas valiant and vigorous," one line, clarifies the perfection of vigor. Next, "Again seeing those who have departed from desire," two verses, clarifies the perfection of meditation: the first verse clarifies concentration and the fruit of concentration—the five supernormal powers being the fruit of meditative concentration—and the following verse clarifies the application of meditative concentration. "Furthermore, seeing bodhisattvas whose wisdom is profound and whose will is firm," one verse, clarifies the perfection of wisdom. ### [2.8](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.8) "Also seeing the Buddha's sons, equipped with samādhi and wisdom": the seventeen and a half verses below are the third \[part\], raising the vision of bodhisattvas practicing miscellaneous practices as a question. Within the question regarding miscellaneous practices, there are five kinds of miscellaneous practice altogether: First, the one and a half verses from "Also seeing the Buddha's sons" explain seeing bodhisattvas expounding the Dharma and performing the Buddha's work. Second, the half verse "Crushing the armies of Māra and striking the Dharma drum" explains seeing bodhisattvas subduing Māra and performing the Buddha's work. Third, the one verse "Also seeing bodhisattvas quietly at peace and silent" explains seeing bodhisattvas in quietude and performing the Buddha's work. Fourth, the one verse below "Also seeing bodhisattvas dwelling in forests and emitting light" explains seeing bodhisattvas performing the Buddha's work by means of light. The above four ways of performing the Buddha's work are all not unfolded. Fifth, the thirteen and a half verses below "Also seeing the Buddha's sons, never sleeping" explain seeing bodhisattvas practicing the six perfections in a diverse manner to perform the Buddha's work. Herein, the first verse explains vigor; the next verse explains moral discipline; one and a half verses explain patience; two verses explain samādhi; five verses explain generosity; and three verses explain wisdom (prajñā). Why so? The one verse "Also seeing bodhisattvas never sleeping" explains vigor. The one verse below "Also seeing those complete in moral discipline" explains moral discipline. Next, the one and a half verses "Also seeing the Buddha's sons abiding in the power of patience" explain patience: if, when reviled with malice, it seems like praise, and when struck with swords and clubs, it seems like a rain of flowers, this may truly be called patience. Next, the two verses below "Also seeing bodhisattvas leaving all banter and laughter" explain samādhi. The five verses below "Or seeing bodhisattvas \[giving\] fine delicacies, food and drink" explain generosity. The three verses below "Or there are bodhisattvas expounding the dharma of quiescent extinction" explain wisdom (prajñā); within this there are three points: The first verse clarifies the marks of expounding the Dharma through wisdom, clarifying the ability to transform others. The next verse clarifies illuminating emptiness. The next verse clarifies illuminating existence. Now, emptiness and existence are both essential applications for one's own practice: understanding emptiness comes first, and understanding existence comes after. ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.9) "Mañjuśrī, there are also bodhisattvas who, after the Buddha's passing into extinction, make offerings to relics": the seven verses from here down are the second \[part\], versifying the sixth question on building stūpas and making offerings after the parinirvāṇa of other Buddhas. Within these seven verses there are three sections: The first verse \[concerns those who\] have not yet had the leisure to build stūpas, for now clarifying the honoring of and making offerings to the relics. Second, the four verses from "Also seeing the Buddha's sons constructing various stūpas and temples" directly clarify building stūpas and making offerings. Third, the two verses from "Mañjuśrī, these Buddha's sons" resolve doubts and conclude the meaning of making offerings. Just within the second \[section\] of four verses on building stūpas and making offerings, there are four tiers: The first verse directly clarifies constructing various stūpas and temples. The second verse recounts the measurements of the stūpas. The third verse recounts the implements of adornment. The fourth verse recounts the assembly of that time providing articles to make offerings to the stūpas. Why so? First, the one verse below "Also seeing the Buddha's sons constructing various stūpas and temples" directly clarifies building stūpas for the sake of the relics. The one verse "The precious stūpas are lofty and sublime" is the second, recounting the broad and narrow, long and short aspects of the measurements of the stūpas. "Five thousand yojanas high": one yojana is forty li; four times five is twenty, so that is two hundred thousand li. It also says these stūpas are "two thousand yojanas in length and breadth"; four times two is eight, so that is eighty thousand li. The verse below "Each stūpa and temple has a thousand banners and streamers" is the third, recounting the implements of adornment. The one verse "Devas, dragons, and spirits" is the fourth, clarifying the assembly of that time providing articles to make offerings to the stūpas. The two verses below "Mañjuśrī, these Buddha's sons" are the third, resolving doubts and concluding the intent of making offerings. The assembly of that time doubted, saying: "You said above that they construct various stūpas and temples to adorn the realm; if so, it was only for the sake of adorning the realm, and thus there is no intention of making offerings." Now, these two verses resolve the doubt, saying: "The realm naturally becomes exceptionally fine and wonderful; that was not my original intention. Originally it was not for adorning the realm, but only that after constructing the stūpas and temples, they cast radiance over the realm." The one and a half verses on "naturally fine" are the exposition by dharma; the half verse below presents the exposition by parable, saying, "Like the king of heavenly trees when its flowers bloom." This is like the Pārijātaka tree: planting this tree was originally to obtain fruit to support oneself, not to seek flowers to adorn the tree; but when the flowers bloom, the tree is naturally fine. It is no different with having stūpas within the realm: this realm naturally becomes fine. ### [2.10](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.10) "The Buddha emits a single ray of light": regarding Maitreya, within the second \[part\], the formal raising of questions, there were originally two parts. First, within the formal question, there were originally two parts: the first formal question is the prose section; and as for the verses, the eight verses below are the second, requesting Mañjuśrī to answer. Again, within this request for an answer, there are originally two parts: First, there are three verses that first cite the things seen to formally request an answer. Second, from "The fourfold assembly joyfully looks up" downwards, there are five verses that resolve Mañjuśrī's implicit objections to conclude the request. Furthermore, within each of these two sections, it divides into two. In the formal request for an answer, there are two parts: First, the two verses of "The Buddha emits a single ray of light" first cite the two kinds of auspicious signs seen here and there to serve as the start of the request; the third verse formally requests an answer. Regarding the start of the request for an answer, the first verse generally cites seeing the auspicious signs in this world; the verse below "The supernatural powers of the Buddhas" cites seeing the auspicious signs in other lands. The reason why the first verse cites the radiance is, as explained previously, that among the auspicious signs radiance is the most manifest; therefore, by citing the radiance, the rest can be known. The verse below "The supernatural powers of the Buddhas" cites seeing the auspicious signs in other lands. ### [2.11](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.11) "This is the power of Śākya; why does it say 'the supernatural powers of the Buddhas'?" The commentator says: "Śākya belongs to the category of the Buddhas; this clarifies the meaning that the paths of all Buddhas are identical. Emitting a single pure light illuminating immeasurable lands is an auspicious sign in other realms. Why cite the light? The meaning of this is also as explained previously: this light is not an auspicious sign in other realms, but seeing the auspicious signs in other realms necessarily depends on the light; therefore, its source is cited." ### [2.12](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.12) "We, seeing this, have gained what has never been before; / Buddha's son Mañjuśrī, please resolve the assembly's doubts": after the previous two verses have cited the matters seen, this one verse is the second, formally requesting an answer. ### [2.13](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.13) "The fourfold assembly joyfully looks up": the five verses below are the second, resolving the implicit objections and concluding the request. There are also two parts: First, there are four verses that first resolve four kinds of implicit objections; if the implicit objections are not resolved, the meaning of concluding the request would never be established. Second, the remaining one verse formally concludes the request. As for the four kinds of implicit objections: Maitreya said above, "Buddha's son Mañjuśrī, please resolve the assembly's doubts." Mañjuśrī thereupon raises the first implicit objection, saying: "You yourself say that the fourfold assembly has doubts, but when has the fourfold assembly ever had doubts? If they had doubts, they should raise questions themselves; why trouble you to speak?" Therefore, Maitreya immediately uses the first verse to resolve this implicit objection, saying, "The fourfold assembly joyfully looks up, gazing at you, benevolent one, and at me." Thus we know that the fourfold assembly truly has doubts: gazing at you, benevolent one, they wish to have you answer; gazing at me, they wish to have me ask. How can one say that the fourfold assembly has no doubts? Mañjuśrī thereupon further raises the second implicit objection, saying: "If you now say that the fourfold assembly indeed has doubts, yet supernatural auspicious signs are subtle matters. How can I now rashly answer you on my own? You should just wait for the Buddha to emerge from samādhi, and then naturally ask the Buddha." Therefore, Maitreya immediately uses the second verse to resolve this implicit objection, saying: "Now that the Buddha has entered samādhi, when will he emerge? But the great assembly right now harbors doubts and confusion, their minds unsettled. You, benevolent one, are already a wise person who has seen \[such things\] long ago; you should answer at once so that their doubts and confusion may be eliminated. Why should you again have me wait for the Buddha to emerge from samādhi? How do I know when the Tathāgata will emerge from samādhi?" Therefore it says: "Buddha's son, answer in time, resolve doubts, and make them rejoice." For what reason does he emit light and shake the earth? Mañjuśrī thereupon further raises the third implicit objection, saying: "If you wish to have me answer, that which is indicated by the auspicious signs is truly difficult to determine with certainty. You are already a bodhisattva in the position of one more birth; humbly offer your thoughts and let us explain the assembly's doubts together. How can you have me answer solely on my own? This is not logically admissible." Therefore, Maitreya immediately uses the third verse to resolve this implicit objection again, saying: "If you, benevolent one, wish to have me offer my thoughts, I may also subtly set my mind to offering my thoughts: I simply state that I do not now know whether the Tathāgata reveals this auspicious sign because he wishes to expound for the great assembly this sublime dharma attained by Śākya, or because he wishes to bestow prophecies of the future sublime fruition upon the great assembly. My humble thoughts are just like this." Mañjuśrī thereupon further raises the fourth implicit objection, saying: "If so, you can resolve it yourself; the great assembly's doubts—why do they need me to answer?" Therefore, Maitreya immediately uses the fourth verse to resolve this implicit objection again, saying: "Just that this thought of mine is not a thought of definitive judgment; but what is signified by the auspicious signs is difficult to determine with certainty. How can my hesitant mind be used to answer the great assembly?" Therefore it says, "Showing all Buddha lands adorned and purified with many treasures": the auspicious signs in this world and seeing all the Buddhas clarify that the auspicious signs in other realms are no minor circumstance; if they were a minor circumstance, I could be made to resolve it, but since they are not a minor circumstance, you, benevolent one, ought to answer. (Note: These implicit objections were transmitted by Dharma Master Guangzhai from Dharma Master Ci of Xie Temple, and Dharma Master Ci in turn transmitted them to Dharma Master Zhao of Jiangbei. Since this explanation was transmitted by celebrated masters, later students should truly respect and uphold it.) ### [2.14](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.14) The one verse below "Mañjuśrī should know" is the second, formally concluding the request. ### [2.15](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.15) The questioner asks: "Previously it said, 'The fourfold assembly, dragons, and spirits / gaze at you, benevolent one, and at me.' Now it says, 'Gazing at you, benevolent one'—why does it not say 'and at me'?" The commentator says: "Previously they wished to have me ask, which is why it included 'at me'; now that I have finished asking, they solely gaze at you, benevolent one." ### [2.16](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.16) Regarding "Wishing to expound what \[dharma\]": there are two explanations. One explanation says: "Directly listening to your answer, benevolent one, on what the Tathāgata will definitely expound upon emerging from samādhi." The second explanation says: "The fourfold assembly gazes at you, benevolent one, \[wondering\] what you will definitely say." The latter explanation is adopted. ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.17) "At that time Mañjuśrī said to the Bodhisattva Maitreya": from here down to the end of the chapter is the fifth \[section\], the prologue to answering the question. There are also two sections: First, up to forty-three verses is the formal answer. Second, the two verses below "All of you should now know, / join your palms and wait single-mindedly" are designated as inspiring the minds of beings and concluding the answer. Furthermore, within each of these two sections, it divides into two. In the formal answer there are two parts: the first is the prose, and the second is the verse. In inspiring \[beings\] and concluding the answer there are two parts: the first verse clarifies that good things will come, which is revealing the One and revealing the remote; the second verse clarifies that bad things will leave, which is opening the three and opening the near. One cannot but concentrate one's mind and look up with devotion, hoping to hear the sublime exposition. ### [2.18](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.18) Now, taking the prose section, it is divided broadly into four parts. First, ending at "expound the meaning of the great Dharma", he answers Maitreya with preliminary reflection and conjecture. Second, from "Good men, in the past I have seen this auspicious sign" to "hence he manifests this auspicious sign", he briefly cites the past to verify the present, answering briefly with somewhat greater clarity. Third, from "Good men, just as in the past, immeasurable and boundless" onwards, he sets forth at length the matters he has seen before, citing the past to verify the present, and because the events are identical, answers Maitreya at length. Fourth, from "Now seeing this auspicious sign, it is no different from the original" to the end of the prose section, he concludes the answer clearly. The reason there is this fourfold explanation of dharma is that, if spoken of in terms of reality, Mañjuśrī was in the distant past all the Buddhas, the Tathāgata Dragon Species; yet now, having assumed the trace of being a disciple of Śākya\[muni\], how could he make distinctions and determinations with blatant certainty? He must proceed through gradual steps: first engaging in preliminary reflection and conjecture. Although he engages in preliminary reflection and conjecture, this reflection and conjecture is not unfounded; therefore, in the second part, he says, "In the past I have seen this matter." However, this matter is not yet sufficient to serve as an instruction \[for all\]; therefore, in the third part, he sets forth at length the matters he has seen before. Since the auspicious signs of the past are identical in circumstance with the auspicious signs of today, and since just after the Buddha of the past manifested the auspicious signs he emerged from meditative absorption and then preached the Lotus Sūtra, because these circumstances are identical, he can verify and know that today the Tathāgata must certainly preach the Lotus Sūtra. The extensive citation being completed, the assembly of the time may place their trust in it; hence there is the fourth part, clearly concluding the answer. ### [2.19](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.19) Another explanation divides it into three parts: first, reflection and conjecture; second, the two levels of extensive and brief citation for verification; and third, the general conclusion to the two parts above. For now, we follow the previous explanation. ### [2.20](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.20) Within these four parts, each is further divided into two. In the first, reflection and conjecture, there are two parts: first, from "At that time Mañjuśrī" to "as I consider and conjecture, now is precisely the time", this indicates the one capable of reflecting and conjecturing; second, from "Now the Buddha, the World-Honoured One, wishes to preach the great Dharma" downwards, there are five phrases which set forth the matters conjectured, showing that it is not unfounded reflection, for this reflection certainly has its reasons. In \[the second,\] what he has seen before, there are two parts: first, from "Good men" to "now the Buddha manifests light, and it is also like this", which directly clarifies what he has seen before; second, from "wishing to cause sentient beings all to hear and know" downwards, which clarifies that Mañjuśrī deeply grasped the import of what he had seen before. In the third, the extensive citation of identical events, there are two parts: first, from "Good men, just as in the past, immeasurable and boundless" downwards to "wished to know the causes and conditions for which this light \[was emitted\]", which clarifies that what has already been seen is identical with what was seen before; second, from "At that time there was a bodhisattva named Sublime Light" downwards, which clarifies that what is about to be seen will be identical with what was seen before. In the fourth, the clear concluding answer, there are two parts: first, saying, "Now seeing this auspicious sign, it is no different from the original", which concludes that what has already been seen is identical; second, from "Therefore I consider and conjecture that today the Tathāgata will preach the Mahāyāna sūtra" downwards, which concludes that what is about to be seen will be identical. Now, the first, clarifying reflection and conjecture, itself has two parts: first, from "At that time Mañjuśrī" downwards, which directly clarifies the one capable of reflecting and conjecturing; from "wishes to preach the great Dharma" downwards, the second sets forth the dharmas conjectured. Although there are five phrases, they are treated for now as three segments: the first phrase is an exposition by dharma, the middle three phrases are an exposition by parable, and the final phrase is also an exposition by dharma, thus making three segments. The three phrases of exposition by parable serve as parables for the preceding phrase, "wishes to preach the great Dharma", and also serve as parables for the succeeding phrase, "expound the meaning of the great Dharma". Now, the reason the first phrase says "wishes to preach the great Dharma" is that this clarifies Mañjuśrī's reflection and conjecture regarding the great Dharma of the single cause and single effect. Here, the single word "wishes" applies throughout to the four phrases below. The reason it says "wishes to preach" is that Mañjuśrī says, "When I reflect and conjecture, after the Tathāgata emerges from meditative absorption, he must certainly preach briefly the great Dharma of the single cause and single effect." Therefore, below, when the Tathāgata clarifies the cause, he first preaches briefly opening the three and revealing the one, which corresponds to this phrase "wishes to preach the great Dharma"; below, when clarifying the effect, he first preaches briefly the meaning of opening the near and revealing the distant, which also corresponds to this phrase "wishes to preach the great Dharma". Hence it says, "wishes to preach the great Dharma." Continuing, the third segment speaks of "revealing the meaning of the great Dharma": this clarifies Mañjuśrī's reflection and conjecture that after the Tathāgata emerges from meditative absorption, he will not only preach briefly the great Dharma of cause and effect, but will also preach extensively the meaning of the great Dharma of the single cause and single effect. Therefore, below, when the Tathāgata clarifies the cause, there is the extensive preaching of opening the three and revealing the one to sever doubts and generate faith, which corresponds to this phrase "expound the meaning of the great Dharma"; below, when clarifying the effect, there is again the extensive preaching of the vast length of the life span to sever doubts and generate faith, which also corresponds to this phrase "revealing the meaning of the great Dharma". Hence it says, "revealing the meaning of the great Dharma." The meaning of his reflection has its purport in this. ### [2.21](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.21) "Rain down the rain of the great Dharma": here, the middle three phrases serve as parables for the preceding and succeeding two phrases, and naturally divide into two meanings: the first phrase serves generally as a parable for opening the three and revealing the one, and opening the near and revealing the distant; the second two phrases serve separately as parables: the phrase on blowing the conch serves as a parable for opening the three and opening the near, and beating the drum serves as a parable for revealing the one and revealing the distant. The reason it is called raining down the rain of the great Dharma is that formerly the people of the three vehicles clung to the three causes as definitively distinct, having no notion of attaining Buddhahood; moreover, formerly the two vehicles had small, narrow, and inferior minds, unable to transform sentient beings broadly and moisten all things; furthermore, they clung to the three effects, having utterly no intention to advance and seek \[further\]—this has the meaning of drought. According to what I reflect and conjecture today, after the Tathāgata emerges from meditative absorption, he will certainly preach the Mahāyāna cause, clarifying that the people of the three vehicles will all achieve bodhi and receive prophecies of attaining Buddhahood, and clarifying that the Buddha-effect has further \[dimensions\], twice as great an extent; this, then, is raining down the rain of the great Dharma, having the meaning of moistening. "Blow the conch of the great Dharma": in foreign countries, it is said that blowing the conch changes orders. Formerly, the people of the three vehicles clung to the three causes and three effects of former times, declaring of themselves that they were definitive and unalterable; this clarifies that after the Tathāgata emerges from meditative absorption today, he will certainly preach that there is no distinction of three vehicles and no difference of three effects; this is to change the former commands of the three vehicles and establish today the order of the single cause and single effect. Therefore, the text of the sūtra below says, "opening the gate of skilful means", which is precisely changing the orders of the three vehicles. How is this known? Formerly, it was not said that the three vehicles were skilful means; since the Tathāgata below says "opening the gate of skilful means", this changes the former commands. "Beat the drum of the great Dharma": previously, blowing the conch changed the orders; now, striking the drums disciplines the troops. As for the rule of disciplining troops, it unites ten thousand minds in one accord and rallies the spirits of all things, being about to undertake action. This signifies that today the Tathāgata ought to preach the single cause and single effect; therefore, below it says, "demonstrating the real mark". The assembly of the time cannot but rejoice, thirst, look up with reverence, and be gladdened, being different in physical form but identical in mind, equally resolving their wills and rejoicing to hear the extraordinary proclamation. It is also said: the previous phrase on blowing the conch directly clarifies changing the former commands of the three causes and three effects to make them the present commands of the single cause and single effect. Striking the drums to discipline the troops refers to being about to advance and break the \[enemy\] ranks; internally, this corresponds to the fact that formerly one only spoke of severing the afflictions of the four entrenchment grounds, whereas today there are still the afflictions of the entrenchment ground of fundamental ignorance; now is the time when these afflictions of the entrenchment ground of fundamental ignorance ought to be severed; hence it says, "striking the drums to discipline the troops". ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.22) "Good men, in the past I have seen this auspicious sign": from here downwards, the second part is his stating on his own the matter of having seen the auspicious signs in the past; yet this import answers briefly with somewhat greater clarity. Within this \[matter of\] what he has seen before there are also two parts: first, he directly recounts what he has seen before; second, from "wishing to cause sentient beings all to hear and know" to "hence he manifests this auspicious sign", this clarifies that Mañjuśrī did not merely see it before, but also deeply grasped the import of what he had seen before, wishing to clarify that the Tathāgata must certainly preach the principle of identical return and the teaching without duality; thus he deeply grasped the Buddha's mind and subtly knew the sagely intent. Another explanation: the former clarifies citing the past, and the latter clarifies verifying the present. ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.23) From "Good sons, as in the past, immeasurable..." onward is the third \[section\], which sets forth what was previously seen and extensively adduces parallels of events. Within this there are also two passages: the first, from "Good sons" up to "wished to know the causes and conditions of this light," extensively clarifies what was previously seen and shows that what has already been seen is identical to this which was previously seen. The second, from "At that time there was a bodhisattva named Varaprabha" onward, also extensively clarifies what was previously seen and shows that what will be seen should be identical to this which was previously seen. Therefore, the first passage is named "the identity of what has already been seen with what was previously seen," and the second passage is named "what will be seen should be identical to what was previously seen." Furthermore, within these two passages, the former, which clarifies the identity of what has already been seen, itself contains seven kinds; the latter, which clarifies that what will be seen should be identical, itself contains four. Although the identity of what has already been seen with what was previously seen has seven kinds, dividing the text into seven passages would not work; it should be divided into three, or divided into four. The latter \[fourfold division\] is not adopted here. First, it clarifies that the very first Buddha in the remote past had two events in common; second, intending to take the final Buddha as having five further events in common, it first clarifies that the intermediate 19,999 Buddhas in succession likewise shared the two events; third, from "his final Buddha" onward, it takes the final Buddha and clarifies that he had five further events in common. However, for a proper understanding of the matter, all the preceding Buddhas fully possessed the five points of identity, and the final Buddha also had the identities of the seven excellences and the teaching of the three vehicles; it is merely that the textual phrasing presents them evenly! Although the division of the text is threefold, in the end it amounts to seven points of identity: stating that the first Buddha had two events in common and the final Buddha had five events in common combines to make seven events in common. As for the seven events in common: first, from "expounded the true Dharma" onward clarifies the identity of the meaning of the seven excellences; second clarifies the identity of the teaching of the three vehicles; third clarifies the identity of the meaning that the present Buddha and the past Buddha, while in secular life, had royal sons; fourth clarifies the identity of the meaning of the royal sons going forth; fifth clarifies the identity of the meaning of manifesting auspicious omens in this land; sixth clarifies the identity of manifesting auspicious omens in other lands; seventh clarifies the identity of the assembly of doubters. Now, first clarifying the first Buddha in the first passage, there are three points: first clarifies the kalpas and time periods; second clarifies the common and particular epithets; from "expounded the true Dharma" onward is third, directly clarifying the two events in common. In the initial clarification of the seven excellences, there are two points: the single phrase "expounded the true Dharma" generally clarifies the seven excellences; second, in individually clarifying the seven excellences, good in the beginning, good in the middle, and good in the end—these three kinds are combined into one excellence, called "excellence of the time periods." "Good in the beginning": the introductory exposition is good in the beginning; the principal exposition is good in the middle; the exposition of dissemination is good in the end. Because the teaching is able to generate goodness in people, it is called "good"; this is speaking of the fruit in terms of conditions. "Its meaning is deep and far-reaching": this is the second excellence, which is the excellence of principle. Looking toward it, it is obscure and profound, so it is called "deep"; when cultivating the cause, it takes a long time to reach, so it is called "far-reaching"; this is the wondrousness of the principle underlying the words. "Its phrasing is skilful": this is the third excellence, which is the skillfulness of the phrasing upon the principle. "Pure and unmixed" is the fourth excellence; the following four excellences pertain commonly to principle and teaching. The phrasing and principle are upright and genuine, hence it says "unmixed." "Complete": this is the fifth excellence; neither phrasing nor principle is not consummate, which is "do no evil, practice all goods," hence it says "complete." "Clean and white": this is the sixth excellence; phrasing and principle shine through clearly, which is termed "clean"; this principle is undefiled, which is termed "white." "The characteristics of the pure practice (brahmacarya)": this is the seventh excellence; "pure" (brahma) is nirvāṇa; "practice" (carya) is the cause of nirvāṇa, which is the truth of the path; "characteristics" (lakṣaṇa) are the signs and marks. Just as seeing smoke one knows fire, and seeing a crane one knows a pool, grasping and taking up this sūtra one knows there are the cause and effect of the pure practice; this sūtra serves as the characteristic for cause and effect, hence it is said to be "the characteristics of the pure practice." ### [2.24](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.24) "For those seeking to be śrāvakas": from here downward is the second \[point\], which clarifies the identity of expounding the teaching of the three vehicles. Formerly, the Buddha Candrasūryapradīpa expounded the teaching of the three vehicles, and today Śākya also expounds the teaching of the three vehicles. ### [2.25](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.25) "Next there was also a Buddha likewise named Candrasūryapradīpa": from here downward is the second \[subdivision\], taking the 19,999 Buddhas in succession, who likewise had the two events in common. ### [2.26](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.26) "His final Buddha": from here downward is the third \[subdivision\], which clarifies that the final Buddha had five events in common: first, the identity of having sons; second, the identity of the royal sons going forth; third, the identity of manifesting auspicious omens in this land; fourth, the identity of manifesting auspicious omens in other lands; fifth, the identity of the assembly of doubters. How so? First, in the past the Buddha, while in secular life, had royal sons, and now the Tathāgata Śākyamuni also has Rāhula; though the number of sons was not equal, nevertheless the meaning of having sons is identical. "These royal sons, hearing that their father had gone forth": from here downward is the second \[point\], clarifying the identity of the meaning of the royal sons going forth. In the past the royal sons went forth, and today Rāhula also went forth. "At that time the Buddha Candrasūryapradīpa expounded the Mahāyāna sūtra named Immeasurable Meanings": from here downward is the third \[point\], clarifying the identity of the meaning of manifesting auspicious omens in this land: above, there are the six kinds of auspicious omens—the identity of expounding the Immeasurable Meanings; the identity of entering the samādhi of immeasurable meanings; the identity of the heavens raining down the four flowers; the identity of the earth trembling in six ways; the identity of the meaning of the fourfold assembly rejoicing; the identity of the Buddha emitting light. "As are now seen in these Buddha lands": this single phrase is the fourth \[point\], clarifying the identity of manifesting auspicious omens in other lands; although the textual phrasing is brief, in meaning it also collectively includes the six kinds of auspicious omens. From "At that time in the assembly there were twenty billion bodhisattvas" down to "wished to know the causes and conditions of this light" is the fifth \[point\], clarifying that the assembly of doubters was also identical: the Buddha Candrasūryapradīpa also had an assembly of doubters, and today the great assembly also has doubts. ### [2.27](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.27) "At that time there was a bodhisattva named Varaprabha": from here onward, within the extensive adducing of parallels of events, is the second \[section\], which clarifies that what will be seen should be identical to what was previously seen. Within this, there are itself four kinds of identical meanings, forming four passages: first, clarifying the identity of the person who serves as the occasion; second, the identity of the name of the expounded sūtra; third, the identity of the number of kalpas during which the sūtra was expounded; fourth, the identity of the person who undertakes dissemination. Formerly, the Buddha Candrasūryapradīpa expounded the Lotus \[Sūtra\] occasioned by Varaprabha; today Śākya should also have a person who serves as the occasion for expounding the Lotus \[Sūtra\]. Therefore, below it is clarified that in the causal stage he expounds it addressing Śāriputra, and in discerning the fruit he expounds it addressing Maitreya. Second, regarding the identity of the name of the expounded sūtra: formerly, when the Buddha Candrasūryapradīpa arose from samādhi, the sūtra he expounded was named Saddharmapuṇḍarīka; today, after Śākya arises from samādhi, he must also expound the Lotus Sūtra. Third, clarifying the identity of the number of kalpas during which the sūtra was expounded: formerly, the Buddha Candrasūryapradīpa expounded the sūtra for sixty kalpas; today, Śākya's exposition of the Dharma should also match the number of kalpas; therefore the sūtra text below says, "In this interim, fifty minor kalpas passed." Fourth, clarifying the identity of the person who undertakes dissemination: formerly, Varaprabha disseminated the Lotus \[Sūtra\] for eighty minor kalpas; today, Śākya's disciples should also have persons who disseminate the sūtra, and indeed below there are Bhaiṣajyarāja and others who disseminate this sūtra. _First 27 of 82 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2)_ ## Linked texts (1) - [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715.2.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2) · Pramāṇa