法華經義記 7

English (machine translation) 7

Language: English

7.1

Composed by the Śramaṇa Fayun of Guangzhai Temple

In this chapter, the prophecy of future fruition is conferred upon four persons; this is accordingly taken as the chapter title. If speaking of receiving prophecy, the meaning lies with the bodhisattva; if speaking of conferring prophecy, the meaning pertains to the Tathāgata. Thus, 'receiving' has the sense of taking, and 'conferring' has the sense of giving. However, there are two kinds of prophecy: first, that which can prophesy; second, that which is prophesied. That which can prophesy is the Tathāgata's spoken teaching, which is the very essence of prophecy. That which is prophesied is the bodhisattva's future buddhahood fruition, as well as the names of the land and title, which are also called prophecy; this is named from the other. However, within the parabolic exposition that opens the three and reveals the One to transform persons of medium capacity, there were originally four chapters, which constitute four sections; now, this subsequent chapter is the fourth section, conferring prophecy upon persons of medium capacity. Previously, it was also explained: within the four sections, they are routinely divided into two; now, within this conferral of prophecy there are two parts: first, directly conferring prophecy upon these four great disciples; second, the single verse at the end of the chapter further promises to expound the meaning of convergent return for those of lower capacity.

7.4

Within the direct conferral of prophecy there are three sections: first, specifically conferring prophecy upon Mahākāśyapa; second, further conferring prophecy upon the three voice-hearers; third, generally conferring prophecy upon the five hundred disciples.

7.5

"At that time, Mahāmaudgalyāyana": below this is the second, further conferring prophecy upon the three voice-hearers. Precisely because they have already requested it, it is made into a separate section. Within it there are two parts: first, the three voice-hearers such as Maudgalyāyana request prophecy; second, the Tathāgata confers prophecy upon each of the three persons, thus forming three stages.

7.6

"My disciples are fully endowed with majestic virtue": below this are one and a half verses, the third, generally conferring prophecy upon the five hundred disciples.

7.7

"I and you all": this single verse is the second section of the chapter, which promises to expound for persons of lower capacity.

7.8

Chapter 7: Parable of the Conjured City

7.9

Within the third part of clarifying the causes, the broad exposition that opens the three and reveals the One, there are three sections, that is, transforming persons of the three capacities constitutes three sections. From here down through the Chapter on the Prophecy of Learners and Non-Learners, there are three chapters of the sūtra, which constitute the third: clarifying past karmic connections to expound the principle of opening the three and reveals the One so as to transform persons of lower capacity. However, among the persons of superior capacity and medium capacity there were four sections each; now, if one follows the above analogy for transforming persons of lower capacity, there should be four sections, yet in following the meaning there are only three points: there is the expounding of past karmic connections, there is the conferral of prophecy, and there is the understanding; there is no confirmation. Although there are three points, there are only two sections. How is this known? The understanding is merged into the text of the conferral of prophecy, so it is straightforwardly divided into two sections: first, this "Parable of the Conjured City" directly clarifies expounding past karmic connections to transform persons of lower capacity; second, the remaining two chapters confer prophecy upon persons of lower capacity. The general idea is simply saying: 'In the past, at the place of the Buddha Great Universal Wisdom Excellence, when I was among the sixteen princes, I had already re-expounded and preached the Lotus Sūtra for you; now I expound it for you again, so how is it that having heard it three times you do not understand?' Therefore the subsequent sūtra text says: 'When I was among the sixteen, I also formerly expounded it for you; through this fundamental condition, I now expound the Lotus Sūtra.' Yet those of lower capacity were attached to it; they only hear of these past connections to awaken and understand together. Within this chapter it is broadly judged into two sections: first, from the beginning of the prose through the verses, it first clarifies that the Buddha's wisdom can see ancient and distant matters; second, from below "The Buddha addressed the monks" from the beginning of the prose through the verses, it directly clarifies the expounding of past karmic connections. Furthermore, within these two sections each has two tiers, both having prose and verses as two tiers. Now, within the preceding prose clarifying that the Buddha's wisdom can see ancient and distant matters, there are three stages: first, it first recounts past matters, that is, the Buddha Great Universal Wisdom Excellence. Second, from "Monks, since that Buddha's passing into extinction" below, it uses the three-thousand great thousand worlds to make ink, making a parable for the ancient and distant. Third, it says: 'Because of the power of the Tathāgata's knowledge and vision, I view that distant [past] just like today,' directly clarifying that the Tathāgata can see distant matters.

7.10

"And spoke verses, saying": below this are the second, the verse reiterations. In the above prose there were three parts, and now these seven verses are also divided into three: the first single verse reiterates the first. Second, from "If a person using power grinds the lands of the three-thousand great thousand" below there are four verses, reiterating the above second parable of the distant past. Third, from "The Tathāgata's unimpeded wisdom knows that Buddha's passing into extinction" below there are two verses, reiterating the above third part directly clarifying that the Tathāgata's wisdom can see past events.

7.11

From "The Buddha told the monks" below to the end of the chapter is the second part, which directly clarifies the exposition of past causal conditions. It also has two tiers, which are the prose and the verses. Within the prose there are two steps: first, from here down to the end of "dwelling in dhyāna-concentration for eighty-four thousand kalpas," it first clarifies the causes and reasons for establishing ties in the past. Second, from "At that time, the sixteen bodhisattva-śrāmaṇeras, knowing that the Buddha had entered the chamber and was in tranquil dhyāna-concentration" below to the end of the prose, directly clarifies the establishing of ties. Furthermore, within each of these two steps there are two parts. That there are two in the causes and reasons for establishing ties means: first, from here down to the end of "the Brahmās of the ten directions requested the turning of the wheel of the Dharma," it first clarifies the remote reasons for establishing ties in the past; second, from "The Buddha Mahābhijñājñānābhibhū accepted the requests of the Brahmā kings" down to "entered dhyāna-concentration," it clarifies the proximate reasons for establishing ties in the past. Furthermore, within the causes and reasons for establishing ties, each of the two steps has four stages. Now, regarding the first, the remote reasons for establishing ties having four stages: first, it clarifies that the Buddha Mahābhijñājñānābhibhū practiced the path and attained Buddhahood; second, it clarifies that the sixteen princes requested the turning of the wheel of the Dharma; third, it clarifies the features of supernatural movements after the Buddha Mahābhijñājñānābhibhū attained Buddhahood; fourth, it clarifies that the Brahmās of the ten directions requested the turning of the wheel of the Dharma. Furthermore, within each of these four distinctions there are three variations. That there are three variations in the first, clarifying that the Buddha Mahābhijñājñānābhibhū practiced the path and attained Buddhahood, means: first, it clarifies the difficulty of attaining the Buddha path through the Buddha Mahābhijñājñānābhibhū's practicing of the path; second, from "At that time, the devas of Trāyastriṃśa" below, it clarifies that while the Buddha Mahābhijñājñānābhibhū had not yet attained Buddhahood, the devas constantly presented offerings; third, from "Monks, after ten small kalpas had passed, the Buddha Mahābhijñājñānābhibhū" below, it directly clarifies that the Buddha Mahābhijñājñānābhibhū attained the Buddha path. These three variations together constitute the remote conditions. Among the four stages, the first clarifies that the Buddha Mahābhijñājñānābhibhū practiced the path and attained Buddhahood.

7.12

From "Before that Buddha had left home" below is the second, the sixteen princes requesting the turning of the wheel of the Dharma. Within this there are also three tiers: first, it clarifies that the princes came to the Buddha's place in order to make the request; second, from "having arrived, they bowed with their heads and faces at his feet" below, it clarifies that having reached the Buddha's place, they presented the offerings of the three karmas; third, from "At that time, the sixteen princes praised the Buddha in verse and exhorted and requested the World-Honoured One to turn the wheel of the Dharma" below, it directly clarifies that the princes requested the Buddha to preach the Dharma. These three tiers together form the remote cause, the second stage within the reasons, clarifying that the princes requested the Buddha to preach the Dharma.

7.13

From "The Buddha told the monks" below is the third, clarifying the features of supernatural movements after the Buddha Mahābhijñājñānābhibhū attained Buddhahood. Within this there are also three tiers: first, it clarifies that the Buddha's supernatural power shook the earth; second, from "In the dark places between those countries" below, it clarifies the feature of light illuminating everywhere; third, from "Moreover, in the lands of those countries" below, it clarifies that the two features—the Buddha's light and the shaking—reached as far away as the celestial palaces.

7.14

From "At that time, the eastern direction" below is the fourth, clarifying that the Brahmās of the ten directions requested the Buddha to turn the wheel of the Dharma. Within this there are also three: first, it clarifies that the Brahmās of the two directions, east and southeast, requested the turning of the wheel of the Dharma of the Small Vehicle; second, from the south down to the nadir, the Brahmās of the seven directions requested the Buddha to turn the wheel of the Dharma of the Great Vehicle; third, it clarifies that the Brahmās of the one zenith direction jointly requested the turning of the wheel of the Dharma of both the Great and Small Vehicles. Regarding the first, clarifying the requests by the Brahmās of the east and southeast, there are two: first, it clarifies the request by the Brahmās of the east; second, the request by the Brahmās of the southeast. However, within the Brahmās of one direction, there are altogether seven points: first, it clarifies the appearance of that Buddha's light shining and their astonishment; second, it clarifies their joint discussion on the cause of this light; third, it clarifies that among the assembly of Brahmās there was an intelligent one who made a general judgment on the meaning of the light; fourth, it clarifies that the Brahmās and others followed the light and arrived at the Buddha's place; fifth, it clarifies that having reached the Buddha's place, the Brahmās paid reverence with the three karmas; sixth, it directly clarifies the request for the Buddha to turn the wheel of the Dharma; seventh, it clarifies that the Buddha Mahābhijñājñānābhibhū silently consented. The seven points for the Brahmās of the southeast are also like this. From "Moreover, monks, the south" below is the second, clarifying that the Brahmās of the seven directions requested the turning of the wheel of the Dharma of the Great Vehicle. This also has two parts: first, it fully clarifies the seven points for the Brahmās of the south; second, from the southwest onward, it encompasses the six directions in general, aligning them as identical to the south. From "At that time, the zenith" below is the third, clarifying that the Brahmās of the zenith jointly requested the turning of the wheel of the Dharma of both the Great and Small Vehicles. It has only six points, lacking the seventh, the Tathāgata's silent consent. Why? Because at that time the request had already been concluded, and the Buddha accepted the request and preached the Dharma; therefore there was no silent consent. However, in the two verses of the sixth point requesting the preaching of the Dharma, the former verse requests the Small Vehicle, and the latter verse requests the wheel of the Dharma of the Great Vehicle. Each among these four stages has three tiers, which together form the remote reasons for establishing ties.

7.15

From "At that time, the Tathāgata Mahābhijñājñānābhibhū accepted the requests of the Brahmā heavenly kings of the ten directions" below is the second, clarifying the proximate reasons for establishing ties in the past. Within this there are also four stages: first, it clarifies that the Buddha Mahābhijñājñānābhibhū accepted the requests of the Brahmās to turn the wheel of the Dharma of the two vehicles; second, it clarifies that the sixteen princes at that time requested the Buddha to preach the Lotus Sūtra; third, it clarifies that the Buddha Mahābhijñājñānābhibhū accepted the princes' request and preached the Lotus Sūtra; fourth, it clarifies that after preaching the Lotus Sūtra, the Buddha Mahābhijñājñānābhibhū then entered dhyāna-concentration, leaving his seat to provide the occasion for the repetition of the teaching—for had he not entered dhyāna-concentration, how could there be a repetition of the teaching? Furthermore, within each of these four stages there are three tiers. In the first, accepting the requests of the Brahmās of the ten directions to preach the wheel of the Dharma of the two vehicles, there are three tiers: first, accepting the request initially; second, from "immediately turned three times" below, listing the characteristics of the wheel of the Dharma of the two vehicles; third, from "When the Buddha preached this Dharma in the midst of the great assembly of devas and humans" below, the assembly at that time showing signs of receptive awakening. Regarding the second, listing the wheel of the Dharma of the two vehicles, first the Four Truths are set forth, and later the twelve links of dependent origination are set forth; these two wheels of the Dharma each have two parts. Setting forth the Four Truths has two parts: first, generally clarifying the three turnings and twelve aspects, namely instruction, exhortation, and realization; second, from "namely, this is suffering" below, setting forth the Four Truths individually. Setting forth the twelve links of dependent origination has two parts: first, from "and extensively preached the twelve links of dependent origination" below, clarifying the forward sequence; second, from "because ignorance ceases" below, clarifying the reverse sequence.

7.16

From "At that time, the sixteen princes all left home as youths" below is the second, clarifying that the princes at that time requested the Buddha to preach the Lotus Sūtra. Within this there are also three tiers: first, it clarifies that the sixteen princes left home for the sake of making the request; second, from "together addressed the Buddha, saying" below, directly requesting the Buddha to preach the Lotus Sūtra; third, "At that time, the wheel-turning sage king" below clarifies that the king's retinue also left home.

7.17

From "At that time, that Buddha accepted the śrāmaṇeras' request" below is the third, clarifying that the Buddha Mahābhijñājñānābhibhū accepted the princes' request and preached the Lotus Sūtra. There are also three tiers: first, directly clarifying that the Buddha Mahābhijñājñānābhibhū accepted the princes' request and preached the Lotus Sūtra; second, from "having preached this sūtra" below, clarifying that the assembly at that time had different receptive awakenings; third, stating again that "The Buddha preached this sūtra for eight thousand kalpas without ever resting," clarifying the number of kalpas during which the Dharma was preached at that time.

7.18

From "Having preached this sūtra" below is the fourth stage among the proximate causes and reasons, clarifying that after the Tathāgata had preached the Lotus Sūtra at that time, he then entered concentration, solely because the Buddha entering concentration provided the occasion for the princes to repeat the teaching. This also has three tiers: first, the statement "Having preached this sūtra, he immediately entered a quiet room" first clarifies the feature of entering concentration; second, the statement "dwelling in dhyāna-concentration" directly clarifies being in concentration; third, the statement "for eighty-four thousand kalpas" clarifies the number of kalpas elapsed while the Buddha was in concentration. From the beginning of the chapter up to this point is the end of the first part in the prose, which first clarifies the causes and reasons for establishing ties in the past.

7.19

From "At that time, the sixteen bodhisattvas, knowing that the Buddha had entered the room" below to the end of the prose is the second part, which directly clarifies the establishing of ties. Within this there are two: first is the exposition by dharma, and second is the exposition by parable. Within the first, the exposition by dharma, there are three steps: first, directly clarifying the establishing of ties in the past, and proceeding to state thirdly the meeting today and preaching of the Lotus Sūtra; second, clarifying the overarching purport of Śākyamuni Tathāgata's teaching and transforming from beginning to end, after the establishing of ties and before the meeting today. Furthermore, within each of these three steps there are four tiers. Within the first, directly clarifying the establishing of ties in the past, there are four: first, "At that time, the sixteen bodhisattva-śrāmaṇeras, knowing that the Buddha had entered the room and was in tranquil dhyāna-concentration," first clarifies the intention behind the princes being able to repeat the teaching, solely because the Buddha Mahābhijñājñānābhibhū entered the room for eighty-four thousand kalpas, and at that time the Dharma seat could not be left vacant; second, from "each ascended the Dharma seat" below, directly clarifying the repetition of the teaching; third, from "each and every one delivered" below, clarifying the number of listeners who attained awakening during the repetition of the teaching in the past; fourth, clarifying that after eighty-four thousand kalpas had passed, the Buddha Mahābhijñājñānābhibhū emerged from dhyāna-concentration and praised the princes.

7.20

From "The Buddha told the monks" below is the second, summarizing the overarching purport of teaching and transforming from beginning to end. It also has four parts: first, from "The Buddha told the monks: These sixteen bodhisattvas have always delighted in preaching this Sublime Lotus Sūtra" below, directly clarifying that in the interval after the past establishing of ties and before meeting today, they constantly encountered one another; second, from "Monks, I now tell you" below, clarifying that the sixteen princes who repeated the teaching in the past have now already achieved complete enlightenment; third, from "those who were transformed at that time" below, reconciling the past and the present; fourth, from "after my extinction" below, clarifying that those who meet [me] today but do not understand will definitely meet [me] in future lives. This clarifies the principle that establishing ties on a single day remains imperishable across kalpas.

7.21

"Bhikṣus, if the Tathāgata knows that the time of his nirvāṇa has arrived"—from this point downward is the third stage, explaining the present meeting. Within this there also should be four layers, but the text has only three; it omits the third layer, which could also be an error by the transmitters. Although it is missing, its meaning is brought out today. How do we know this? Because it is present in the parable below. If we now implicitly bring out the four layers: first, from "Bhikṣus" down to "deeply entered into meditative absorption", it first explains the arising of the sentient beings' capacity for the Great Vehicle; second, he preaches the Lotus Sūtra for their sake; third, it explains that tentative adaptation using the Great Vehicle did not succeed—this is what is brought out conceptually today; fourth, he preaches the Lesser Vehicle for their sake. Now, first explaining the arising of the capacity for the Great Vehicle: the words "Bhikṣus, if the Tathāgata knows that the time of his nirvāṇa has arrived" mean that when the Tathāgata preached the Lotus Sūtra, it was not far from the teaching of the Nirvāṇa Sūtra; with the capacity for the Great Vehicle arising, he then preached the Lotus Sūtra, hence it says "the time of his nirvāṇa has arrived". Another explanation says: precisely when the capacity for the Great Vehicle arises, the Tathāgata's work of transforming through the three vehicles is about to cease, hence it says "the time of his nirvāṇa has arrived". "The assembly is also pure": this directly explains the arising of the capacity for the Great Vehicle. If previously the five turbidities obstructed the capacity for the Great Vehicle, they were impure; when the capacity for the Great Vehicle arises, the five turbidities no longer pose an obstruction, which is called "pure". "Faith and understanding are resolute": in the past, their faith was also unaccomplished; now, causing the capacity for the Great Vehicle to arise in the present, they possess faith of the Great Vehicle. When the capacity for the Great Vehicle arises today, they possess understanding of the Great Vehicle; understanding is wisdom (prajñā); possessing the mutual support of faith, wisdom, and concentration (samādhi), the capacity for the Great Vehicle therefore arises. "Thoroughly penetrated the dharma of emptiness": this explains the previously mentioned markless dharma, hence it says "thoroughly penetrated the dharma of emptiness". "Then gathered the bodhisattvas"—from this point downward is the second [layer], directly preaching the Great Vehicle, which is the preaching of the Lotus Sūtra; "then gathered the bodhisattvas" refers to the meaning of the World-Honoured One being encircled by the fourfold assembly at that time. "In the world there are not two vehicles by which one attains extinction": this is opening the gate of skilful means. "Only by the One Buddha Vehicle does one attain extinction": this is revealing the real mark. Below this there should be the third [layer], using the Great Vehicle to tentatively adapt and transform sentient beings without success; now it is implicitly brought out as corresponding to what is in the parable below, which provides the basis below for the parable of flagging and turning back. "Bhikṣus, you should know that the Tathāgata's power of skilful means"—from this point downward is the fourth [layer], explaining that the Tathāgata succeeds in transforming sentient beings by means of the three vehicles. Within this fourth [layer] of succeeding in transforming sentient beings by means of the Lesser Vehicle, there are four passages of text: first, the words "the Tathāgata's power of skilful means penetrates deeply into the nature of sentient beings" first explain the tentative adaptation through the three vehicles; second, the words "knowing that their inclinations delight in lesser teachings and are deeply attached to the five desires" explain the Tathāgata seeing their capacity for the Lesser Vehicle; "for their sakes he speaks of nirvāṇa" is the third, directly preaching the teaching of the three vehicles for sentient beings; fourth, the words "if these people hear it, they then believe and accept it" explain the people of the three vehicles receiving and practicing it.

7.22

A questioner asks: "In the [parable of the] burning house, it is explained that transforming through the Great Vehicle does not succeed, and then transforming through the three vehicles succeeds; thereafter the capacity for the Great Vehicle arises, and when the capacity arises, the Great Vehicle is preached for them. Why is it that here, without a capacity for the Great Vehicle, the Great Sūtra is preached for them, and only afterward does transforming through the Great Vehicle fail and transforming through the Lesser Vehicle succeed?" The explicator says: "This meaning is solely due to the correspondence between ancient and present causes and conditions. In the past, when I was the sixteenth prince, I already knew that you had the capacity for the Great Vehicle, and immediately repeated the exposition, preaching the Great Vehicle; at that time you had already attained understanding of the Great Vehicle as a cause and condition, so now, when the capacity for the Great Vehicle arises, I immediately preach the Great Vehicle sūtra for you, which you cannot fail to believe. As for the sequence set forth in the burning house: at the beginning of the Tathāgata's appearance in the world, he originally wished to preach the Great Vehicle sūtra, but at that time there was no capacity for the Great Vehicle; since using the Great Vehicle to tentatively adapt and transform did not succeed, and these sentient beings could not be allowed to sink forever into long suffering, the Tathāgata therefore used the teaching of the three vehicles to transform and retrieve sentient beings, and only later, when the capacity for the Great Vehicle arose, did he preach the Great Vehicle sūtra."

7.23

In the parable below, it returns to the original sequence: transforming through the Great Vehicle does not succeed, transforming through the three vehicles succeeds, and thereafter the capacity for the Great Vehicle arises and he preaches the Great Vehicle for them. Now, regarding the three sections of the exposition by dharma above, each having four stages: whether adopting, discarding, combining, or separating them, they are taken to make five kinds of exposition by dharma; above they correspond to [the parables of] the poor son, the burning house, and the 'Skilful Means' chapter, and below they serve as the basis for the five kinds of parables. The five kinds of parables are: first, the parable of guiding; second, the parable of flagging and turning back; third, the parable of conjuring the transformed city; fourth, the parable of knowing to rest; fifth, the parable of leading to the jewel place. Among the three sections of the exposition by dharma, the second—summarizing the general meaning of Śākyamuni Tathāgata's teaching from beginning to end—has four stages, all of which are now discarded and not adopted; the third—the present meeting—has four stages, all of which are now adopted. The first—directly explaining the past establishing of causes and conditions—has four stages, some adopted and some discarded: the first stage, explaining the intention behind obtaining the repeat exposition, is not adopted; nor is the fourth stage, Mahābhijñājñānābhibhū Buddha rising from meditative absorption and praising the prince, adopted. It adopts only the second, the words 'each ascended the dharma seat' directly repeating the exposition; and it adopts the third stage, the words 'each and every one was saved', which refers to the vast and deep benefits obtained by the audience listening to the repeat exposition at that time. How is this known to be so? The master of the repeat exposition is the guide; those who obtained vast and deep benefits at that time are the multitude of people who were guided; hence these two stages are combined to form a single section. Above, this corresponds to the first section of the poor son's expression of understanding, the father and son losing each other; it distantly corresponds to the first general parable of the master of the house in the burning house, and distantly corresponds in the 'Skilful Means' chapter to 'Now I am also like this', explaining that Śākyamuni aligns with all buddhas as a master of transformation collectively transforming the sentient beings of the five turbidities; below, it serves as the basis for the first parable of guiding. In the third [section], explaining the present meeting, all four stages are adopted: first, the words 'the Tathāgata knows that the time of his nirvāṇa has arrived and the assembly is also pure' downward explain the capacity for the Great Vehicle; above, this corresponds to the seventh parable among the nine parables of the poor son's expression of understanding, where the father sees his son's great aspirations; it distantly corresponds to the fifth in the burning house, where the elder sees his sons escape from danger; it also distantly corresponds to the fifth in the 'Skilful Means' chapter, 'Śāriputra, you should know that I see the Buddha's sons, immeasurable thousands of myriads of koṭis who seek the Buddha path', explaining the arising of the assembly's capacity for the Great Vehicle at that time; below, it serves as the basis for the fourth parable of knowing to rest. Second, 'then gathered the bodhisattvas to preach this sūtra for them': above, this corresponds to the eighth parable in the poor son's expression of understanding, bequeathing the family estate; it distantly corresponds to the eighth in the burning house, where the elder bestows the great cart; it also distantly corresponds to the eighth in the 'Skilful Means' chapter, 'among the bodhisattvas, directly setting aside skilful means and preaching only the unsurpassed path', which is the preaching of the Lotus Sūtra; below, it serves as the basis for the fifth parable of extinguishing the transformed city and leading to the jewel place. Third, the words 'tentatively using the Great Vehicle and failing to transform appear inversely': above, this corresponds to the third parable in the poor son's expression of understanding, calling the son without success; it distantly corresponds to the third in the burning house, where the elder cannot rescue his sons; it also distantly corresponds to the third in the 'Skilful Means' chapter, 'When I first sat at the place of awakening', the meaning of the Buddha using the Great Vehicle to transform sentient beings without success; below, it serves as the basis for the second parable of flagging and turning back. Fourth, the words 'the Tathāgata's skilful means penetrates deeply into the nature of sentient beings', explaining that he succeeds in transforming sentient beings through the three vehicles: above, this corresponds to the fourth parable in the poor son's expression of understanding, calling the son and succeeding, and the fifth parable, teaching him to be a servant; it distantly corresponds to the fourth in the burning house, the meaning of the elder using the three carts to succeed in rescuing the sons; it also distantly corresponds to the fourth in the 'Skilful Means' chapter, 'Immediately contemplating the power of skilful means practiced by past buddhas', the meaning of the Buddha using the three vehicles to transform sentient beings; below, it serves as the basis for the third parable of conjuring the transformed city. Thus, in corresponding to the ten sections of the exposition by dharma and the exposition by parable above, it corresponds only to the five sections—the first, third, fourth, fifth, and eighth—and does not correspond to the remaining five sections.

7.24

"Suppose there is a [frightful way] of five hundred yojanas"—from this point downward is the second part, the exposition by parable. Within this exposition by parable there are also three sections: first, unfolding of the parable; second, application of the parable; third, citing an external parable to correspond and conclude. Within the unfolding of the parable there are five parables, which illustrate the five kinds of basis in the exposition by dharma above: first, explaining the parable of guiding; second, the parable of flagging and turning back; third, the parable of conjuring the transformed city; fourth, the parable of knowing to rest; fifth, the parable of leading to the jewel place.

7.25

Regarding the first, the parable of guiding: this provides a parable for the two stages in directly explaining the past establishing of conditions above, corresponding to the first general parable of the master of the house in the burning house. In the burning house above, there were originally six meanings; now, following the meaning in this parable, there can be four meanings, omitting the single gate and the five hundred people. 'Suppose there is a [frightful way] of five hundred yojanas': this corresponds vaguely to the meaning of the burning house; the desire realm is like one hundred, the form realm is like two hundred, the formless realm is like three hundred, the remaining habit energy of the three realms severed on the seventh stage is like four hundred, and the afflictions of the ground of abiding ignorance severed from the eighth stage upward up to the vajra-mind are like five hundred. 'A perilous, bad road, desolate, without people, and a place of terror': this corresponds to the meaning of fire being in the house; these are all places of birth and death, hence it is called 'a perilous, bad road'. We visibly observe that among the remnants of the aggregates of sentient beings within birth and death, they cannot simply be absent; why then does it now say 'without people'? The explicator says: 'The reason it says without people is that within birth and death, those who go against the flow are hardly worth mentioning; it is not that there are not one or two people capable of going against the flow, but these cannot be designated by ordinary words, hence it says without people.' 'If there is a great multitude' and so on: this is the meaning of the thirty sons; that is, it illustrates the third stage above, the words 'each and every one was saved' downward, explaining the audience who obtained benefits. 'There is a guide': this is the meaning of the elder; that is, it illustrates the master of the repeat exposition in the second [stage] above; knowing that sentient beings hear the dharma, attain understanding, and subdue afflictions is the meaning of knowing what is open; losing correct understanding and giving rise to afflictions once again is the meaning of what is blocked; at that time causing the multitude not to sink into birth and death and to seek the buddha fruition from afar is guiding the multitude wishing to cross this hardship.

7.26

From "The multitude of people led" onwards is the second parable, that of slackening and retreating. This illustrates, within the aforementioned third [item] of their encountering one another today—namely, alternating emergence—the tentative adaptation of the Great Vehicle where there was no capacity for the Great Vehicle. If one speaks of "midway," then in the midst of the five hundred [yojanas], one should rightly sever half the afflictions of [the heaven of] neither-thought-[nor-non-thought], yet in reality there is no such thing. Now, discussing retreat, there are two kinds: first, having already traversed half the path, then returning in retreat; second, after the commitment has already been settled, only then producing a mind of regret. The present discussion, based on the latter, explains that at that time the assembly, having resolved to transcend the five hundred yojanas and cross over the two kinds of birth-and-death, still lost their correct understanding and had no mind to seek Buddhahood; this is the meaning of retreating. All of what follows is phrased in terms of principle. Within this, there are two [parts]: the first sentence properly clarifies retreat; the second, from "and said to the guide" onwards, explains the retreat due to three kinds of causes and conditions: first, extreme exhaustion; second, fear; and third, the distance of the road. From "The guide, possessing many skilful means" onwards is the third parable, that of conjuring the illusory city. This illustrates the earlier [passage], "Monks, you should know that the Tathāgata's skilful means penetrate deeply into the nature of sentient beings," converting and saving sentient beings by means of the three vehicles. In the original parable above there were four [points], and here it also illustrates the four above: first, it clarifies that the guide uses the illusory city for tentative adaptation; second, it clarifies that the guide sees that the people at that time have the inclination to delight in the illusory city; third, he conjures the illusory city for them; fourth, it clarifies that the extremely exhausted multitude enters the illusory city. When it says here that the guide possessed many skilful means, this is the meaning of the first [point] above: tentative adaptation using the three vehicles. From "and had this thought: 'These [people] are to be pitied'" onwards is the second [point], seeing that they have the intention to delight in the illusory city, which is the meaning of seeing the capacity for the Small Vehicle above. "Why should they abandon the great, precious jewel?" This means they lacked the capacity for the Great [Vehicle] and wished to retreat, which signifies having the capacity for the Small Vehicle.

7.27

From "Having had this thought" onwards is the third [point], properly conjuring the illusory city for them. Within this there are naturally two sections: first, he reflects beforehand on creating the illusory city; this was not stated in the original parable. The knowledge of exhaustion and the knowledge of non-arising—these two knowledges fundamentally transcend the three realms; that is the meaning of passing three hundred yojanas. From "He addressed the multitude, saying" onwards is the second [section], properly conjuring the illusory city for them. Within this there are four phrases, emerging from the original parable above, and their elaboration is analogous to that in the burning house [parable]. First, it says: "Do not be afraid; according to whatever you desire, it shall all be given to you." This is guaranteeing to give without falsehood; the application of the parable below has the phrase: "I now guarantee this matter for you, and it shall never be in vain." "Do not turn back in retreat" is the second; this is the phrase of diligent exertion, stating: "You ought to come out quickly from this burning house." From "Now, this great city" onwards is the third, which is indicating the place of the three vehicles; above, it had the phrase: "Such goat-, deer-, and ox-carts are now outside the gate, where you may play." From "If you enter this city" onwards is the fourth, which is praising the three vehicles above; above, it said: "That with which you can play and delight is rare and hard to obtain; if you do not take it, you will surely regret it later in sorrow." The application of the parable states: "You should know that these teachings of the three vehicles are all praised by the noble ones." From "at that time, the extremely exhausted multitude" onwards is the fourth, the extremely exhausted multitude entering the illusory city, which corresponds to the various people above accepting and practicing. Within this, there are four meanings, which in the original parable above are elaborated in correspondence with the poor son and the burning house [parables]. First is the cultivation of ordinary worldlings outside [the lineage of the path], which is the meaning of "each being courageous and sharp-minded," namely: "at that time, the extremely exhausted multitude was greatly rejoiced in mind." Next, it clarifies the cultivation of ordinary worldlings inside [the lineage of the path], which is the phrase "pushing and jostling each other," from "We now..." onwards. Next, it clarifies entering the path of cultivation through seeing the truth and contemplation, which is the meaning of "racing together in rivalry," the five characters from "Thereupon the multitude went forward." Next, it clarifies attaining the fruit of non-learning, which is the meaning of contending to get out, from "entering the illusory city" onwards. When causes naturally come to an end, that is "producing the thought of having already crossed over"; when effects naturally perish, that is "producing the thought of security and peace."

7.28

From "At that time the guide, knowing that this multitude..." onwards is the fourth parable, knowing of the rest and cessation. This illustrates the arising of the capacity for the Great Vehicle above, where it states: "Monks, the Tathāgata himself knows that the time for nirvāṇa has arrived" and so forth; this also distantly corresponds to the meaning of the arising of the capacity for the Great Vehicle in the "Chapter on Skilful Means," [namely], "I see the Buddha's sons and others."

7.29

From "then dissolved the illusory city" onwards is the fifth, clarifying the parable of leading them to the jewel place. Above, he then assembled the bodhisattvas to preach the Mahāyāna Lotus Sūtra for them. Here, the statement "the jewel place is near" represents the meaning of revealing the real, which is the aforementioned "There is only the One Buddha Vehicle through which extinction is attained," and also distantly corresponds to the meaning in the "Chapter on Skilful Means" of preaching only the unsurpassed path. "That great city from before was conjured by me" is the phrase in the exposition by dharma above, "In the world there are no two vehicles," clarifying the meaning of opening the expedient, and it also distantly corresponds to the phrase in the "Chapter on Skilful Means," "honestly setting aside skilful means."

7.30

From "Monks! The Tathāgata is also like this" onwards is the second section, the application of the parable. Within this, all five parables above are applied, though implicitly, combined, and abbreviated. In the first parable above there were four meanings; now here, it primarily applies the single meaning of the guide, but also combines the application of the other three meanings. "Guide" applies to the guide above. "Birth-and-death and afflictions" applies to the place of fear above. "Steep, perilous, and long" applies to the five hundred yojanas and the burning house above. Furthermore, the statement "ought to depart and ought to be saved" applies to the meaning of "if there were a multitude of people" and the thirty sons above. From "If sentient beings hear only of the One Buddha Vehicle" onwards applies to the second parable above, of slackening and retreating. From "The Buddha knows that their minds are timid, weak, and lowly" onwards applies to the third parable, of conjuring the illusory city: first it applies the second [meaning], lacking the Great and having the Small; next it applies the first, tentative adaptation; next it applies the third, conjuring the illusory city—within this, it applies only the phrase "if they enter this city." "If sentient beings abide in the two stages": this single phrase applies above to the two phrases in the fourth [point] of accepting and practicing, "producing the thought of having already crossed over," etc.; from "as the two stages" onwards, it applies to the fourth parable, knowing of the rest and cessation, precisely because through attaining the two knowledges of exhaustion and non-arising, their capacity for the Great Vehicle arises. From "The Tathāgata at that time" onwards applies to the fifth parable above, of dissolving the illusory city and leading them to the jewel place, combining both the phrases of opening the expedient and revealing the real: first applying the revelation of the real, and from "it is merely the Tathāgata's skilful means" onwards applying the opening of the expedient.

7.31

From "Like that guide" onwards is the third main section, adducing the external parable to match and conclude. It matches only four parables, omitting the second. Now, the words "Like that guide" match the first; from "for the sake of rest and cessation" onwards matches the third; "having known that they were rested" matches the fourth; from "and addressed them, saying" onwards matches the fifth.

7.32

The words "and spoke verses, saying" introduce forty-nine and a half verses, which form the second [part], the restatement in verse. The prose text above fundamentally had two [parts]: first, the causes and reasons for forming the connection; second, the proper forming of the connection. Now, the forty-nine and a half verses are also divided into two: the first twenty-two and a half verses praise the cause above; the second, from "These novices and others, knowing that the Buddha had not yet emerged from dhyāna" onwards, has twenty-seven verses, which praise the proper forming of the connection above.

7.33

However, within the causes and reasons for forming the connection above, there were originally two reasons, proximate and remote. Now the twenty-two and a half verses are also divided into two kinds: twelve verses praise the remote reason; the second, from "The World-Honoured One of Measureless Wisdom" onwards, has ten and a half verses that praise the proximate reason. In the preceding remote reason there were fundamentally four sections: first, clarifying practicing the path and attaining Buddhahood; second, clarifying the princes requesting the preaching of the Dharma; third, clarifying the signs of stirrings and impacts after attaining Buddhahood; fourth, clarifying the Brahmā gods requesting the preaching of the Dharma. Now the twelve verses also praise these: four verses praise the first; next, from "That Buddha's sixteen sons," there are two and a half verses praising the second; next, "To awaken the multitude of living beings" has half a verse praising the third; next, from "The worlds of the eastern quarter," there are five verses praising the fourth. However, the first [section] above originally had three [points]; now, among the four verses, the first verse praises the first, "The Buddha path is difficult to attain." Next, from "The heavenly beings, dragon kings" downwards, two verses praise the second, "The heavenly beings' offerings." Next, from "After ten minor kalpas had passed" downwards, one verse praises the third, "properly attaining the Buddha path." From "That Buddha's sixteen sons" onwards, there are two and a half verses praising the second, the princes requesting the preaching of the Dharma. Above, there were originally three [points]: first, there is one verse praising the first above, coming to the Buddha's place for the sake of requesting; next, the single line "bowing their heads to the Buddha's feet" praises the second above, paying homage; next, from "and requested the turning of the wheel of the Dharma" downwards, there is one verse and one line praising the third above, properly requesting. From "To awaken the multitude of living beings" onwards, half a verse praises the third above, clarifying the signs of stirrings and impacts. Above, there were originally three [points]; now this half verse praises only the first, the quaking of the earth, not praising the second, the emission of light, or the third, the destination reached by the two signs. From "The worlds of the eastern quarter" onwards, five verses praise the fourth above, the Brahmā gods of the ten directions requesting the turning of the wheel of the Dharma. Above, there were originally three sections: first, the Brahmā gods of the east and southeast requesting the turning of the wheel of the Small Vehicle Dharma; second, the Brahmā gods of the seven directions from the south down to the nadir requesting the turning of the wheel of the Great Vehicle Dharma; third, the Brahmā gods of the zenith, a single direction, requesting the turning of the wheels of both the Great and Small Vehicle Dharmas. Now these five verses collectively praise the three sections above, their lines and phrases being interwoven and indivisible.

7.34

From "The World-Honoured One of Measureless Wisdom" onwards, ten and a half verses praise the second [part] above, the proximate causes and reasons. Above, there were also four sections: first, accepting the request to preach the Dharma of the two vehicles; second, the princes requesting the preaching of the Great Vehicle Dharma; third, preaching the Lotus Sūtra for them; fourth, entering meditative absorption. Now within these sixteen and a half verses, the first five verses praise the first; next there are two verses praising the second; next there are two and a half verses praising the third; next there is one verse praising the fourth. However, each of the four sections above has three [points]: now five verses praise the first, and as the first [section] above had three sections, here the initial half verse praises the first, accepting the request; the one and a half verses following "To proclaim various dharmas" praise the second, the characteristics of turning the wheel of the Dharma; next, the three verses following "When expounding this Dharma" praise the third, inspiration and awakening. From "At that time the sixteen princes" onwards, two verses praise the second, the princes' request: above there were three, now the first half verse praises the first, going forth from the household life for the sake of requesting; the subsequent one and a half verses praise the second, properly requesting, while abbreviating and not praising the third, the retinue going forth from the household life. From "The Buddha, knowing the boys' minds" onwards, two and a half verses praise the third, accepting the request to preach the Lotus Sūtra: above there were three sections, now it praises only the first; the reason there are two and a half verses is that there are first four lines clarifying that the Tathāgata first preached the teachings of the three vehicles. Above, it was said that after Great Penetrating Surpassing Wisdom accepted the request, only after twenty thousand kalpas had passed did he preach the Lotus Sūtra; this means that before preaching the Lotus Sūtra, he had to preach the three vehicles first and then preach this Lotus Sūtra; the half verse "verses like the sands of the Ganges" properly praises the first [point] above, accepting the request to preach the Lotus Sūtra. From "That Buddha, having preached the sūtra" onwards, one verse praises the fourth, entering meditative absorption: originally there were three [points], now the seven characters "That Buddha, having preached the sūtra, [entered] the quiet room" praise the first; the seven characters "entered dhyāna, sitting single-mindedly in one place" praise the second; and the five characters "for eighty-four thousand kalpas" praise the third.

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Linked texts (1)

法華經義記 — Classical Chinese