法華經義記 5

English (machine translation) 5

Language: English

5.1

Composed by the Śramaṇa Fayun of Guangzhai [Temple]

From “Seeing sentient beings” onward is the second, applying the second parable above of the elder seeing the fire, explaining that the Tathāgata sees sentient beings bewildered by the five turbidities. Within the parable, there were originally three sections: first, that which can see; second, that which is seen; third, giving rise to a mind of pity and compassion. Now, applying these three sections: the phrase “Seeing sentient beings” applies the first above, that which can see, where it stated above “the elder saw.” From “by birth, old age, sickness, and death” onward applies the second, that which is seen, where it stated above “this great fire arose from the four sides.” However, in the exposition by dharma in the “Chapter on Skilful Means,” the five turbidities were fully explained; in the unfolding of the parable above, it merely said “the great fire arose from the four sides,” which is a general statement; now, in this application of the parable, the eight sufferings are fully explained. However, the five turbidities, the eight sufferings, and the like are all phenomena of defilement and burden. Now, in fully explaining the eight sufferings in this application of the parable: “birth, old age, sickness, and death” are the four sufferings; “the five desires, wealth, and profit” is the suffering of separation from what is loved. How is this known? It is precisely because separation from the five desires, wealth, and goods inevitably produces suffering. “Greedy attachment and pursuit” is the suffering of not getting what one seeks; generally speaking, there are two kinds: first, an object previously belonged to oneself, and suddenly losing it today, one pursues it, which is also the suffering of not getting what one seeks; second, one never had it before, and now seeks it but does not obtain it, which is also the suffering of not getting what one seeks. “Afterwards receiving the sufferings of the hells, beasts, and hungry ghosts” is the suffering of encountering what is hated. From “if born in the heavens” onward, it further adduces the previous sufferings to explain the suffering of the five clinging-aggregates. From “sentient beings are submerged in their midst” onward is the third, applying the giving rise to a mind of pity and compassion above, where it said above “he was greatly alarmed and frightened” down to “having no intention of seeking to get out”; now here it says “although encountering great suffering, they do not consider it an affliction.” If they considered suffering an affliction, they would seek to get out of suffering; since they do not consider suffering an affliction, we know they have no intention of seeking to get out. Here, the mention of “east and west” is not the east and west above; rather, north and south represent the vertical, while east and west represent the horizontal. All sentient beings apply their minds contrary to principle, which is compared to east and west. Toiling themselves all day long, yet missing the method to avoid suffering, it therefore says “running around.”

5.4

“Śāriputra, after the Buddha saw this”: From here onward is the third, applying the third parable above of the elder being unable to save his sons, explaining that the use of the Great Vehicle cannot convert sentient beings. In the exposition by dharma above, there were three [points]: first, tentative adaptation; second, lack of capacity; third, cessation of teaching. However, in the unfolding of the parable above, there were two divisions: the first established a threefold structure based on the teaching of exhortation, and the second established a threefold structure based on the teaching of admonition. Now, here in the application of the parable, it again forms three sections, but the method is different: first, it combines and correlates the tentative adaptations of both the admonitory and exhortative aspects; second, it correlates the lack of capacity of both the admonitory and exhortative aspects; third, it combines the cessation of teaching of both the admonitory and exhortative aspects. Now, saying “after the Buddha saw this, he then thought: ‘I am the father of sentient beings; I should rescue them from their suffering and difficulties’”: in correlating tentative adaptation, there are two aspects, and this is the first; moreover, rescuing from suffering is the power of great compassion, which first applies the tentative adaptation of the second, the teaching of admonition, where it said above “I should tell them of fearful matters” down to “fully informed the sons.” Second, “giving them the joy of the Buddha's immeasurable, boundless wisdom so that they may disport therein”: this retroactively applies the tentative adaptation of the teaching of exhortation. Stating above “the body and hands have strength” explains that the teaching of exhortation was not seen, so it is not applied here. “Should use a flower-cloth or use benches and tables to bring them out of the house”: this explains the actual tentative adaptation, which is directly applied now. However, above, the flower-cloth illustrated the causes of the Great Vehicle, and the benches and tables illustrated the fruitions of the Great Vehicle; now, in this application, it directly applies the benches and tables and applies the flower-cloth, and also distantly matches “the wisdom I have attained is subtle, wonderful, and foremost” in the “Chapter on Skilful Means,” explaining that the Tathāgata comprehensively used the causes and fruitions of the Great Vehicle to tentatively adapt to sentient beings.

5.5

“Śāriputra, the Tathāgata further thought”: From here onward is the second, applying the lack of capacity in both the admonitory and exhortative aspects above, which also has two parts: first, the application stating “If I were only to use supernatural power,” which first applies the lack of capacity in the admonitory aspect, where it stated above “Although the father had pity and used good words to lure and instruct them.” Second, from “and the power of wisdom, discarding skilful means” onward retroactively applies the lack of capacity in the exhortative aspect; within this, there are two parts: this phrase directly applies the lack of capacity, and second, from “Why is this?” onward explains the reason for the lack of capacity, where it stated above “He further reflected: ‘This house has only a single door, and moreover it is narrow and small; the sons are childish and have no understanding.’” Furthermore, I have seen another school’s explanation that has two levels: first, from “If I were only to use supernatural power” down to “sentient beings cannot be delivered by this” directly combines the lack of capacity in both the admonitory and exhortative aspects; second, from “Why is this?” onward combines the explanation of the reason for the lack of capacity in both aspects. “By what means could they understand the Buddha’s wisdom?”: this single phrase is the third, combining the cessation of teaching in both the admonitory and exhortative aspects. Above, the cessation of teaching in the exhortation said “loving and clinging to their play places, they might fall down and be burned by the fire”; above, the cessation of teaching in the admonition merely said “running around and playing east and west, only looking at their father.”

5.6

"Śāriputra, just as that elder, though possessing physical strength in his body and hands, did not use it..." From here down is the fourth section, which corresponds to the above fourth parable of the elder successfully saving his sons with the three carts, clarifying that he successfully transforms sentient beings using the three vehicles. Now, within this application of the parable, it is broadly divided into three sections: first, he cites the three external parables; second, he attaches an application to the third parable; and third, he directly applies the fourth parable. Now, regarding the first part, citing the three parables: beginning with the words "possessing physical strength in his body and hands, did not use it," this cites the above third external parable; next, from "merely with diligent skilful means" downwards, it directly cites the above fourth external parable; next, from "and thereafter gave each of them a great cart adorned with precious jewels" downwards, it cites the above eighth external parable. The statement "The Tathāgata is also like this: though possessing powers and fearlessness, he does not use them" is the second part, which attaches an application to the above third external parable. From "merely through the skilful means of wisdom" downwards, the third part directly applies the fourth parable. Now, in this fourfold discernment, about to apply the fourth: the reason he cites the third parable is to show the Sage's purpose in appearing in the world, which is focused on the Great Vehicle; the reason he also cites the fourth parable is to show the Tathāgata's intention in deploying the expedient path. But sentient beings lack the capacity to be receptive to the Great Vehicle; consequently, out of necessity he transforms them using the three vehicles—this is why the purpose of citing the fourth parable lies here. The reason he also cites the eighth external parable is to show his intention to secure a good beginning and a fine end: although he deployed the small in the interim, his intent was preserved in the great; therefore, he cites the eighth to reveal his intention to bestow the great. The reason he attaches an application to the third is that it was already applied above, but having been cited here, he attaches an application to the third to make it subordinate to the above. The reason he does not attach an application to the eighth is that the text below will apply it itself, so why would it need to be attached here? Now the third section directly applies the fourth parable of successfully saving the sons. In the parable above there were originally four elements: first, tentative adaptation using the three carts; second, seeing that the sons had predisposed preferences; third, speaking to them of the three carts; and fourth, the sons accepting and practicing. Here it also fully applies these four sections. Now the phrase "merely through the skilful means of wisdom" applies the first element: the elder's tentative adaptation using the three carts. Above it was said: "At that time the elder had this thought: 'This house is already being burned by a great fire; if I and my sons do not get out in time, we will surely be burned by the fire. I must now devise a skilful means.'" The phrase "rescues sentient beings from the burning house of the three realms" is the second, applying the above second element: seeing that the sons had predisposed preferences. Above it was said: "The father knew that in the sons' former inclinations each had a fondness for rare and extraordinary things, and their desires would surely be attached to them." From "speaks of the three vehicles to them" downwards is the third, applying the above third element: speaking of the three carts to them. But in speaking of the three carts above, there were four stages: first, praising the three carts; second, indicating the location of the three carts; third, exhorting them to take the three carts; and fourth, guaranteeing their bestowal without deception. Now, it also completely includes the application of these four stages, but not in strict order: first it applies the second, indicating the location of the three carts; second, it leaps ahead to apply the fourth, guaranteeing their bestowal without deception; then it turns back to apply the third, exhorting them to take the three carts; and fourth, it retroactively applies the first, praising the three carts. Now the four and a half lines beginning with "speaks of the three vehicles to them" first apply the above second stage, indicating the location of the three carts—that is, showing to the followers of the three vehicles that the knowledge of exhaustion and knowledge of non-arising are outside the three realms. Above it was said: "Such various goat carts, deer carts, and ox carts are now outside the gate, and you can play with them." The phrase "I now guarantee this matter for you, and it shall never be in vain" leaps ahead to apply the above fourth stage, guaranteeing the bestowal of the three carts without deception—that is, guaranteeing the bestowal of the knowledge of exhaustion and knowledge of non-arising to the followers of the three vehicles. Above it was said: "Whatever you desire, I will give to all of you." The two sentences from "You need only diligently cultivate vigor; the Tathāgata with these skilful means guides sentient beings forward" step back to apply the third stage, exhorting them to take the three carts. Above it was said: "You should quickly come out of this burning house," which is exhorting the followers of the three vehicles to cultivate practice and attain the fruition of the three vehicles. The three and a half lines beginning with "He further says: 'You should know that these dharmas of the three vehicles are all praised by the sages'" retroactively apply the above first stage, praising the three carts—that is, praising the three vehicles. Above it was said: "And told them: 'The delightful playthings you like are rare and difficult to obtain; if you do not take them, you will surely regret it later.'" An arhat exhausts and severs the fetters of the three realms and is no longer constrained by delusions; hence it says "mastery." If there were afflictions, one could be bound to the three realms; since afflictions are gone, it says "unbound." Formerly, when they had not yet attained the stage of non-learner, they had reliance and seeking; having realized the ultimate fruition of the virtues of a non-learner, it says "without anything to rely on or seek." Regarding "riding these three vehicles": for an arhat at that time, the two knowledges—the knowledge of exhaustion and the knowledge of non-arising—constitute the fruit. The reason it says "riding" is that, at the time of entering nirvāṇa without remainder, one naturally conveys oneself into nirvāṇa without remainder by relying on the knowledge of exhaustion and knowledge of non-arising; hence it has the meaning of a fruit-vehicle. "They will then obtain immeasurable peace and joy" refers to the joy of nirvāṇa without remainder.

5.7

"Śāriputra, if there are sentient beings who inwardly possess the nature of wisdom..." From here down applies the fourth section above: the sons accepting and practicing. Above it was said: "At that time the sons, hearing what their father said of the precious playthings, found it suited their desires." But within the sons accepting and practicing above, there were originally four stages; here it completely applies those four stages above, but the pedagogical method is different: in the parable above it simply treated the followers of the three vehicles collectively in four stages, whereas here it directly applies them in four stages separately for each of the three vehicles, and afterward cites the external parable to attach an application, thus making three sets of four stages, directly applying them and then attaching the applications. Now, to first make the four-stage direct application regarding the śrāvaka vehicle: the initial words "hearing the Dharma from the Buddha, the World-Honoured One, they faithfully accept it" apply the first stage above, "each eager and vigorous in heart," giving rise to the wholesome roots of an external ordinary person. The phrase "diligent and vigorous" applies the second stage above, "pushing and jostling one another," giving rise to the wholesome roots of an internal ordinary person. "Wishing quickly to escape the three realms and seek nirvāṇa for themselves" is the third stage, applying the third stage above, "vying with each other to run out": hearing the Buddha preach the Dharma, the followers of the śrāvaka vehicle advance into signless practice, and through the path of counteracting contemplation on the vision of truth, sever the fetters. "This is called the śrāvaka vehicle" is the fourth stage, applying the fourth stage above, "scrambling out of the burning house," attaining the fruit of an arhat. From "Just like those sons..." downwards, it cites the external parable and attaches the application.

5.8

"If there are sentient beings..." From here down is the second, again making a four-stage direct application regarding the pratyekabuddha vehicle. The initial words "hearing the Dharma from the Buddha, the World-Honoured One, they faithfully accept it" apply the first stage, "each eager and vigorous in heart": hearing the Buddha preach the Dharma, followers of the condition-enlightened vehicle give rise to the wholesome roots of an external ordinary person. "Diligent and vigorous" applies the second stage, "pushing and jostling one another," giving rise to the wholesome roots of an internal ordinary person. From "seeking unprompted wisdom" downwards applies the third stage above, "vying with each other to run out," clarifying that upon hearing the Buddha preach the Dharma, followers of the middle vehicle advance into signless practice and sever the fetters through the path of counteracting contemplation on the vision of truth. The reason it is called "unprompted" is that the sphere of the two truths is unprompted; here the wisdom receives its name from the sphere, so the wisdom is called unprompted. "This is called the pratyekabuddha vehicle" applies the fourth stage, "scrambling out of the burning house," realizing the fruit of a non-learner. From "Just like those sons..." downwards, it cites the external parable and attaches the application.

5.9

"If there are sentient beings..." From here down is the third, regarding followers of the bodhisattva vehicle, again making a four-stage direct application. The initial words "hearing the Dharma from the Buddha, the World-Honoured One, they faithfully accept it" apply the first stage, "each eager and vigorous in heart," giving rise to the wholesome roots of an external ordinary person. "Diligent and vigorous" is the second, applying "pushing and jostling one another," clarifying that when a bodhisattva hears the Buddha preach the Dharma, they give rise to the wholesome roots of an internal ordinary person. From "seeking omniscience" downwards is the third, applying the above "vying with each other to run out": hearing the Buddha preach the Dharma, a bodhisattva advances into signless practice and severs fetters through contemplation on the vision of truth. "Buddha-wisdom" is the Buddha-fruit within the three vehicles. "Unprompted wisdom" is explained as before. "Teacherless wisdom" directly clarifies that by completely severing habit-energies, one accomplishes the fruit of a non-learner; the wisdom of a non-learner is called teacherless wisdom. "This is called the Great Vehicle" is the fourth, applying the above "scrambling out of the burning house," realizing the fruit of a non-learner. From "Just like those sons..." downwards, it cites the external parable and attaches the application.

5.10

"Śāriputra, just as that elder, seeing that his sons had escaped in safety..." From here down is the fifth section, combining the two parables—the fifth and the eighth. The reason for combining the two parables is that, since the sixth and seventh are not applied, the two parables are placed side by side. It is precisely because of seeing the capacity for the Great Vehicle unfold that he immediately preaches the Great Vehicle for them. Now, within this section, it is naturally divided into two parts: first, citing the external parables of both; second, directly applying the two parables. First, it cites the fifth external parable; next, from "considering his own wealth" downwards, it cites the eighth external parable. From "The Tathāgata is also like this..." downwards is the second part, directly applying the two parables; now it first applies the fifth parable of seeing the sons escape danger, clarifying the unfolding of the capacity for the Great Vehicle. In unfolding the parable above, there were originally two elements: first, clarifying the severance of delusion, emerging outside the three realms, and ascending to the fruit of a non-learner; second, directly clarifying the unfolding of the capacity for the Great Vehicle. Now it completely includes both levels. From "The Tathāgata is also like this" through "emerged from the suffering and terrifying, perilous paths of the three realms" applies the first sentence above: "seeing that his sons had escaped in safety." "Obtained the joy of nirvāṇa" applies the second, directly clarifying the unfolding of the capacity for the Great Vehicle. Above it was said: "All sat in the open ground at the crossroads, with no further hindrance." Now it says "obtained the joy of nirvāṇa": this joy of nirvāṇa is the fruit of those with a wholesome capacity for the Great Vehicle; here, citing the fruit designates the cause, or one may also speak of the fruit within the cause. If argued according to the ultimate principle, having crossed over the two kinds of birth-and-death, it should be eternal nirvāṇa; however, this teaching has not yet clarified this principle, which is why it is called redoubling the above number to consider it nirvāṇa.

5.11

"The Tathāgata at that time" and below is the proper application of the eighth parable of the elder bestowing the great cart upon his sons, explaining the preaching of the Lotus Sūtra. Now, the earlier unfolding of the parable originally had two sections: first, presenting both topical headings in tandem; second, extensively explaining both topical headings in tandem. However, whereas in the earlier unfolding of the parable the beginnings and endings of the text were appropriately combined into two sections, here in the application of the parable, some match and some do not, and they are out of sequence, so it is appropriate retroactively to unpack them into six sections. Which are they? The topical heading of the impartiality of mind is the first. The topical heading of the one great cart is the second. Elaborating on the one great cart is the third. Explaining the elaboration of the great cart is the fourth. Elaborating on the impartiality of mind is the fifth. Explaining the elaboration of the impartiality of mind is the sixth. Here, it is only the sixth, explaining the elaboration of the impartiality of mind, that is not applied. Above, it said, "Why is this? Because even if I were to distribute these goods throughout an entire country, they would not be exhausted; how much less to my own sons!"—this is not applied here. Although the other five stages are applied, they are again not in sequence: first the fourth is applied, then taking advantage of that momentum the fifth is applied, and only afterwards does it return retroactively to apply the first, second, and third. Now, from the words "The Tathāgata at that time then had this thought" down to "the dharma-treasury of the Buddhas", this applies the fourth, explaining the elaboration of the one great cart; above, it said, "Why is this? This great elder has immeasurable wealth, and various storehouses are all filled to overflowing"—this meaning is fully as explained above. From "All these sentient beings are my sons" down to "and causes them to cross over into extinction", this applies the fifth above, elaborating on the impartiality of mind; above, it said, "And he had this thought: 'My goods and wealth are boundless; I should not give inferior small carts to my sons. These young children are now all my sons, and my love has no partiality.'" "To all those sentient beings who have escaped the three realms, he gives"—this retroactively returns to apply the first topical heading, the impartiality of mind; above, it said, "bestowing on each of his sons equally", and now it says, "gives to all"—"gives to all" is simply the meaning of equality. "The Buddhas' dhyāna-contemplations, liberations, and other apparatus of delight"—this applies the second topical heading, the objects bestowed; above, it spoke of "one great cart". "All of one character and one kind, praised by the sages, capable of producing the purest, most wonderful, foremost delight"—this applies the third, elaborating on the one great cart; above, it said, "That cart was high and broad", and so forth.

5.12

"Śāriputra, just as that elder first enticed his sons with the three carts" and below is the sixth section, which applies the tenth parable above, that of non-falsehood. Now, the earlier unfolding of the parable originally had three sections: first, explaining how the Tathāgata posed the parable of non-falsehood to ask Śāriputra—this is not applied here. Third, explaining how the Tathāgata ratified Śāriputra's answer—this too is not applied here. There is only the second, where Śāriputra answered the Buddha by directly explaining non-falsehood; it is this parable that is applied here. In the middle, it should be divided into four: first, restating the three kinds of parables from above; second, the proper application; third, explaining the application; fourth, concluding the application. As for the first, restating the three kinds of parables from above: "Śāriputra, just as that elder" restates the first parable; "first enticed his sons with the three carts" restates the fourth parable; "and afterwards gave them only the great cart" and below restates the eighth parable. "The Tathāgata is also like this" and below is the second, the proper application, in which Śāriputra above respectfully answered the Buddha by explaining non-falsehood; but in the answer above there were originally two parts: first, answering generally to explain non-falsehood, and second, answering specifically to explain non-falsehood. Now, the words "The Tathāgata is also like this, without falsehood" apply the general explanation of non-falsehood in the words "No, World-Honoured One" above. "First preaching the three vehicles" and below applies the specific explanation of non-falsehood above; within it there were originally three kinds, which are now applied in succession. "First preaching the three vehicles" applies the first above, that of non-falsehood because giving the heavy and taking away the light. Next, the words "leading sentient beings" apply the second, non-falsehood because fulfilling the original intention. "And afterwards saving and liberating them only by the Great Vehicle" applies the third, non-falsehood because giving beyond expectation. "Why is this?" and below is the third, explaining the application. "Śāriputra, for this reason" and below is the fourth, concluding the application.

5.13

"And spoke in verse:"—the parabolic exposition that opens the three to reveal the one to convert people of intermediate faculties originally has four sections. But within the first, the exposition by the proper parable, there are two sections: first, explaining Śāriputra's request, and second, the Tathāgata's response to the earlier words. These two sections each have three parts; within the Buddha's response there are three parts, fully as recounted above. The first is the origin; the second, from "If in a state, city, or village" through the one hundred verses, is the exposition by the proper parable; the third, from "You, Śāriputra! This dharma seal of mine" downwards in sixty-five verses, is the encouragement and exhortation to accept and practice it. A previous explanation also said: each of these three sections is opened into two; the origin has two: first, rebuking, and second, granting. The exposition by the proper parable has two: first, prose, and second, verse; from here below, the one hundred verses are the second, the recapitulation in verse. Now, the prose above originally had two parts: first, the unfolding of the parable, and second, the application of the parable. Here, within the one hundred verses, it is also divided into two: first, sixty-five and a half verses versifying the unfolding of the parable above; second, from "He addressed Śāriputra: 'I am also like this'" downwards, thirty-four and a half verses versifying the application of the parable. Within the unfolding of the parable above, there were originally ten parables; here, only nine parables are versified, omitting the tenth parable of non-falsehood. Why is this so? An older interpretation states: "The reason why the tenth is not versified is that the earlier parable of non-falsehood was originally made by Śāriputra; now that it is the Buddha speaking in verse, how could the Buddha's verses be used to versify Śāriputra's words?" Our own tradition does not adopt this explanation: cases like this are indeed limitless, just as in the "Life Span of the Tathāgata" chapter where the Buddha made the parable of the physician's non-falsehood to ask Maitreya, Maitreya answered the Buddha explaining non-falsehood, and when coming below, the Buddha again versified Maitreya's parable of non-falsehood. Furthermore, as in the "Discrimination of Merits" chapter where the Buddha spoke in prose and Maitreya versified it, such analogies are truly not few. The reason it is not versified here is that the purpose of explaining non-falsehood is fundamentally to cause beings to attain real understanding; since the assembly at that time had already attained faithful understanding of the meaning of non-falsehood, the intention was self-evident, and for this reason the tenth parable of non-falsehood was omitted from the verses. Now, the sixty-five and a half verses that properly versify the nine parables are also opened into nine sections: first, thirty-three verses versifying the first parable of the master of the house, also called the general parable. Second, from "At that time the master of the house was standing outside the gate" downwards, two verses versifying the second parable of the elder seeing the fire. Third, "The elder, having heard, in alarm entered the burning house", six verses versifying the third parable of the elder being unable to rescue his sons. Fourth, from "At that time the elder had this thought: 'My sons being like this increases my grief and distress'" downwards, seven and a half verses versifying the fourth parable of the elder being able to rescue his sons. Fifth, from "The elder saw his sons escape the burning house" downwards, three lines of verse versifying the fifth parable of seeing the sons escape the peril. Sixth, from "Sitting on a lion throne and rejoicing within himself" downwards, four verses and one line versifying the sixth parable of the elder's joy. Seventh, from "At that time the sons knew their father was seated peacefully" downwards, three verses versifying the seventh parable of the sons asking for the carts. Eighth, from "The elder was greatly wealthy, with numerous storehouses" downwards, seven and a half verses versifying the eighth parable of bestowing the great cart. Ninth, from "The sons were then joyful and leaping with delight" downwards, one and a half verses versifying the ninth parable of the sons rejoicing because they obtained the carts. Thirty-three verses versify the first; two verses versify the second; six verses versify the third; seven and a half verses versify the fourth; three lines versify the fifth; four verses and one line versify the sixth; three verses versify the seventh; seven and a half versify the eighth; one and a half verses versify the ninth. In the general parable of the master of the house above, there were originally six meanings; now, it only versifies four meanings, omitting the third, the single gate, and the sixth, the thirty sons.

5.14

Now, the thirty-three verses are divided into four sections: the first single line versifies the first [item], the elder; the second, consisting of three verses and one line, versifies the second [item], the one great house; the third, consisting of half a verse, versifies the fourth [item], the five hundred people; the fourth, the remaining twenty-nine verses, versifies the fifth [item], the breaking out of the fire in the house. In the explanation of the elder above, there were three [parts]: first, 'whether in a state, city, or village', which is the place of his renown and status; second, 'there was a great elder', which directly explains the elder; third, from 'his years were advanced and decrepit' downward, which praises his virtues. Now, the single line stating 'For example, an elder' versifies only 'there was a great elder'. The place of renown and status, as well as the praise of virtues, are omitted and not versified. From 'There was a great house' downward, three verses and one line versify the great house. Many people take these verses as versifying the state, city, or village, but this is not correct; they directly versify 'his house was vast and great'. However, while the parable directly says 'his house was vast and great', here the second [section] extensively narrates the features of the great house. Although the phrasing is similar to the fifth [item] above narrating the features of the fire, while similar, it is not the same; below there is separate text versifying the breaking out of the fire. Since the three realms are taken as the house, it is 'great'. Because the three realms are impermanent from thought-moment to thought-moment, it is 'suddenly dilapidated'. The form and formless realms are like the halls, and the desire realm is like the rooms; yet there is no safety in the three realms, hence it is said to be 'high and precarious'. Lifespan is like the base of the pillars, also impermanent from thought-moment to thought-moment, hence it is said to be 'rotting and decaying'. Mental consciousness is like the beams and ridges, also arising and ceasing from thought-moment to thought-moment, hence it is said to be 'tilting and leaning'. Karma is the foundation and steps; since it is delusion and affliction born of fundamental ignorance, falsely constructed and arbitrarily created, it is said to be 'collapsing and ruined'. The four great elements are like the walls, all destroyed by impermanence, hence it is said to be 'cracked and split'. Visible form, sound, smell, taste, and tangibles are all impermanent from thought-moment to thought-moment, hence it is said to be 'the plaster peeling and falling'. The four deportments are not proper and upright, hence it is said that 'the thatch roofing is falling in disarray'; it also refers to the hair, teeth, and nails that adorn the body. The five consciousnesses taking up sensory objects no longer correspond [to truth] and their substance arises and ceases from thought-moment to thought-moment, hence one sees 'the rafters and eaves slipping out of place'; it also refers to the five sense faculties. The swift wisdom-contemplation of the noble ones observes this realm of impermanence, hence it is said to be 'enclosed by bends and windings'. 'Bends and windings' means in complete detail. 'There were five hundred people dwelling within it'—this half verse is the third [section], versifying the five hundred people above. From 'Kites, owls, eagles, and vultures' downward, there are twenty-nine verses, which are the fourth [section], versifying the fifth [item], the breaking out of the fire; above it said, 'the halls and pavilions were decayed, the walls cracked and crumbling' up to 'all around, all at once, fire suddenly broke out'. However, the prose above did not specifically speak of the three realms, whereas it is detailed in the verses now; therefore, the breaking out of the fire in the three realms is separately explained. Now, the twenty-nine verses are divided into four: first, there are twenty-two verses explaining the fire breaking out within the house, which is the fire breaking out in the desire realm. Second, from 'Vicious beasts and poisonous insects' downward, there are three and a half verses explaining the fire breaking out within the dens and burrows, which is the fire breaking out in the form realm. Third, from 'Centipedes and millipedes' downward, there are two and a half verses explaining the fire breaking out in empty space, which is the fire breaking out in the formless realm. Fourth, the one verse below 'Such was the house, extremely terrifying' summarizes the breaking out of the fire. Within each of the first three sections, four stages explain the meaning; the fourth is only one [stage] and is not subdivided. Now, taking the first twenty-two verses that explain the fire breaking out in the desire realm, there are four stages: first, there are seventeen and a half verses first enumerating the sentient beings who are burned; second, the one verse below 'This dilapidated old house belonged to one person' explains the cause of the fire breaking out in the desire realm; third, the two verses 'Later, in the house, a fire suddenly broke out' directly explain the breaking out of the fire; fourth, the one and a half verses 'The various ghosts and spirits raised their voices and shrieked loudly' summarize the manner of being burned. Furthermore, within the first seventeen and a half verses, there are themselves three sections: first, there are six verses that first individually present the sentient beings of the five dull propensities. Second, from 'everywhere there were' downward, ten verses also individually present the sentient beings of the five sharp propensities. Third, from 'yakṣas and hungry ghosts' downward, one and a half verses summarize the sentient beings who are burned. Within the first two stages, each has two [subsections]; the third is not subdivided. Within the six verses, there are themselves two: first, five and a half verses individually present the sentient beings of the five dull propensities; second, half a verse summarizes the sentient beings of the five dull propensities. Now, the five and a half verses explaining the sentient beings of the five dull propensities form five stages: first, half a verse explains the propensity of arrogance; second, one and a half verses explain the propensity of anger; third, one verse explains the propensity of ignorance; fourth, two verses explain the propensity of greed; fifth, two lines explain the propensity of doubt. First, the half verse below 'Kites, owls, eagles, and vultures' first explains the sentient beings of the propensity of arrogance. Next, the one and a half verses below 'Vipers, snakes, adders, and scorpions' explain the sentient beings of the propensity of anger. Next, the one verse below 'Places stinking of feces and urine' explains the sentient beings of the propensity of ignorance; feces and urine and so forth serve as a parable for the five dusts, and sentient beings greedily attach to the five dusts just as dung beetles and the like greedily seek feces and urine. From 'Foxes, wolves, and jackals' downward, two verses explain the sentient beings of the propensity of greed; dead corpses and so forth temporarily serve as a parable for the five dusts, and sentient beings vie to seize the five dusts of form, sound, smell, taste, and tangibles, hence it says 'chewing and gnawing'. Plundering one another and seizing arbitrarily without principle, it therefore says 'trampling underfoot'. 'Struggling, bickering, snarling, and howling'—these two lines explain the sentient beings of the propensity of doubt; pondering whether the principle of cause and effect exists or not, their unresolved views and minds are like two dogs undecided. From 'Its house was terrifying, transformed into such a state' downward, half a verse is the second [subsection], summarizing the sentient beings of the five dull propensities. From 'Everywhere there were chimera and mountain demons' downward, ten verses are the second [part], individually presenting the sentient beings of the five sharp propensities; it also has two [subsections]: first, this half verse first generally explains the sentient beings of the five sharp propensities; second, nine and a half verses individually present the sentient beings of the five sharp propensities. Thus, in explaining the sentient beings of the dull propensities previously, it was first specific and then general; for the sentient beings of the sharp propensities, it is first general and then specific. From 'Yakṣas and evil ghosts' downward, nine and a half verses are the second [subsection], individually presenting the sentient beings of the five sharp propensities; since they explain the five sharp propensities, they form five stages: first, three verses explain wrong views; next, two and a half verses explain attachment to rules and rituals; next, one and a half verses explain the view of self; next, half a verse explains attachment to views; next, two verses explain the two views of annihilation and permanence, which are extreme views. The three verses below 'Yakṣas and evil ghosts' first explain the sentient beings with wrong views who slanderously deny cause and effect; cause and effect are indeed the four noble truths, and slanderously denying the cause and effect of cessation and the path is like 'devouring human flesh'. From 'Poisonous insects and their kin' downward explains the denial of suffering and its origin; within this, first one verse enumerates suffering and its origin, and next one and a half verses directly explain the slander. 'Breeding and nursing' as cause is the truth of origin; 'giving birth' as effect is the truth of suffering; all possess suffering and its origin, each unrelated to the other, hence it says 'each sheltering and protecting their own'. From 'Yakṣas vie to come' downward, one and a half verses are the second [part], directly explaining the sentient beings of wrong view who slanderously deny the cause and effect of suffering and its origin. The fetter of wrong view is consolidated into the highest grade, hence it says 'their evil minds grew increasingly fierce'. Relying on perverse treatises and biased doctrines, it therefore says 'the sound of fighting and quarreling'. This will certainly bring about the suffering of the three bad destinies, hence it is said to be 'extremely terrifying'. From 'Kumbhāṇḍa ghosts' downward, two and a half verses are the second stage, explaining the sentient beings who attach to rules and rituals, which refers to observing the rules of chickens, dogs, and deer. A low mound on flat ground is called an earthen mound; this illustrates that sentient beings who attach to rules and rituals suppress the causes of the three bad destinies and are born among humans and devas, like an earthen mound. At times, weary of the suffering of the desire realm, they suppress the fetters of the desire realm and are temporarily born in the form realm, like being one foot off the ground. At times, weary of the suffering of the form realm, they suppress the fetters of the form realm and are temporarily born in the formless realm, like being two feet off the ground. Suppressing the fetters and being born in the form and formless realms is like going outward; because this temporary subjugation is not permanent subjugation, they fall back into the three bad destinies, hence it says returning. Because these sentient beings who attach to rules and rituals do not apply their minds in accord with principle, it says 'unrestrained'. Their efforts being devoid of merit, it says 'frolicking in sport'. Regarding 'seizing a dog by its two hind legs and slamming it down so that it loses its voice', someone explained: 'Sentient beings of the form realm slanderously deny that the formless realm has causes or effects, like seizing a dog by its two hind legs. They also slanderously deny that the desire realm has causes or effects, like placing a foot on its neck.' At first glance, this seems plausible, but upon examination, it is not so. Here it explains that the desire realm has sentient beings of the ten propensities, and below there is separate text explaining the form realm; how could one say this is the form realm? Now, 'seizing a dog by its two hind legs and slamming it down so that it loses its voice' means that they slanderously deny suffering and origin, causing the principle of cause and effect to be severed and obstructed, hence it says 'losing its voice'. 'Placing a foot on its neck, terrifying the dog for their own pleasure' means they slanderously deny the two truths of cessation and the path. Another explanation is that they slanderously deny that karma and afflictions are the origin, hence it says seizing the dog by its two hind legs, etc.; and they further slanderously deny that suffering is the effect, hence it says placing a foot on its neck, etc. From 'There were ghosts whose bodies were tall and large' downward, one and a half verses explain the sentient beings with the view of self. The self is large while form is small, hence they are said to be 'tall and large'. Since they have neither shame nor remorse, they are said to be 'naked'. 'Furthermore, there were ghosts whose throats were like needles'—this half verse explains the sentient beings who attach to views, who are unable to reflect critically themselves and confirm other views as true and the rest as false. From 'Furthermore, there were ghosts whose heads were like ox heads' downward, two verses explain the sentient beings who hold the two views of annihilation and permanence; the head of an ox has two horns, which is a parable for the two views of annihilation and permanence necessarily accompanying each other.

5.15

From “yakṣas, hungry ghosts, and malicious birds and beasts” downward, the verse and a half is the third [part], which summarizes in general the sentient beings who are burned; it is not further divided. As for the form and formless realms, [they are] like windows through which one peeps to gaze at the brilliance of the upper realms. “This decaying old house belongs to a single man”—this single verse is the second [part], which explains the cause from which the fire of the desire realm breaks out. It is solely because the elder is temporarily absent that it causes the fire to break out in the house. The internal correlation clarifies that the Tathāgata in the past had already transformed these sentient beings, and at that time their afflictions were temporarily subdued and did not arise, which was no different from the fire not yet breaking out when the elder was present. When the receptive capacity was exhausted, the Tathāgata went on to travel to other directions, and these sentient beings thereupon again gave rise even more extensively to afflictions that blazed up furiously; hence it is called the cause from which the fire breaks out. From “Afterwards, the house suddenly catches fire” downward, the two verses are the third [part], which directly clarifies the fire breaking out in the desire realm, that is, directly versifying the clause “suddenly catches fire”. From “All the ghosts and spirits raise their voices in great cries” downward, the verse and a half is the fourth [part], which summarizes in general the manifestation of the sentient beings of the desire realm being burned. From “Fierce beasts and venomous insects” downward, the three and a half verses are the second [section], which clarifies the fire breaking out in the form realm. Within this there are also four steps: the first verse first clarifies that the sentient beings of the desire realm, harassed by afflictions and the eight sufferings, thus still subdue the fetters of the desire realm to be born into the form realm, which is “hiding and scurrying into holes and crevices”. The second is the single line stating “because of scant blessings and virtue”, which clarifies the cause from which the fire breaks out. The third is the single line stating “are burned by the fire”, which directly clarifies the fire breaking out in the form realm. The fourth, being the remaining two verses, clarifies the manifestation of the sentient beings of the form realm being burned. From “Centipedes and millipedes” downward, the two verses are the third [section], which clarifies the fire breaking out in the formless realm. This also has four steps: the first verse first clarifies that sentient beings of the form realm subdue the fetters of the form realm and are born into the formless realm. Second is the half-verse stating “kumbhāṇḍa ghosts take and eat them at will”, which clarifies the cause from which the fire breaks out: because they are gathered through the teaching of people of wrong views in that place, it says “take and eat them at will”. Third is the half-verse stating “moreover, fires blaze atop the heads of all the hungry ghosts”, which directly clarifies the fire breaking out in the formless realm. Fourth, the half-verse “tormented by hunger, thirst, and heat, they run about in confusion within the surrounding walls”, clarifies the manifestation of being burned. From “Such is the house, exceedingly terrifying” downward, the single verse is the fourth [section] of the major division, which summarizes in general the breaking out of fire in the three realms; it is not further divided.

5.16

From “At that time the householder stood outside the gate” downward, the two verses versify the second parable above, of the elder seeing the fire. In the parable there were originally three sections: first, the one who sees; second, that which is seen; third, the arising of a sorrowful mind. Here, it does not versify the arising of a compassionate mind. Although it does not versify the compassionate mind, it still forms three sections. Above, it merely stated that the elder saw the fire burning without indicating the place of seeing; here, it additionally indicates the place of seeing, so by supplementing what was lacking with this addition, it ultimately forms three sections. As for the three sections: the first half-verse first indicates the place of seeing the fire; the second single line versifies the one who sees; the third, consisting of one verse and one line, versifies that which is seen. Now, the first, stating “At that time the householder stood outside the gate”, first indicates the place of seeing the fire. Standing is the appearance of wishing to go forward: the Tathāgata on the plane of the Dharmakāya, about to respond and come to the three realms to receive and transform sentient beings, is like the elder wishing to enter the gate. “He heard someone say”—this single line is the second, which versifies the one who sees above. Above it said “the elder saw”, but here it says “heard”; this substitutes hearing for seeing. Above the parable speaks of seeing to clarify that the Tathāgata possesses the wisdom that illumines capacities; here speaking of hearing discusses the capacity that affects the sage. The capacity to affect the Buddha’s appearance in the world comes to engage the sage’s wisdom, like hearing someone speak. From “All your sons” downward, the single line is the third, which versifies that which is seen in the second [section] above. Above it said “a great fire arose from the four quarters”; just now it was said that he heard someone say—what did he hear being said? It was precisely: “All your sons, previously entering this house through indulging in play.” Someone explained: “They flowed from outside the three realms to enter into the three realms, hence it is said ‘entering this house’.” What our school studies is not so: in the past, in the presence of twenty hundred billion Buddhas, they had already received the transformation of the Great Vehicle, which is the meaning of father and sons; hence it says “all your sons”. As for “previously entering this house through indulging in play”, as explained in the *Bequeathed Teaching*, those who have not yet been delivered have all also formed the causes and conditions for attaining deliverance. When in the past they had the understanding of the Great Vehicle, at that time in state and mind they all formed the intention to emerge from birth and death; later, giving rise to afflictions, they lost their understanding of the Great Vehicle, which then constituted entering birth and death. Such is the meaning of “coming and entering”. “Childish and small” means that at that time their understanding of the Great Vehicle was weak, hence they are called “childish and small”; and precisely because their understanding was weak, they lost their understanding and gave rise to afflictions, hence they are called “ignorant”.

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法華經義記 — Classical Chinese