法華經義記 8

English (machine translation) 8

Language: English

8.1

Composed by the Śramaṇa Fayun of Guangzhai Temple

8.2

Remainder of Chapter on the Practice of Ease and Comfort

Next, explaining the third practice: this practice takes departure from evil as its substance and has two sections, which are the two sections of the prose and the verse. Now, regarding the prose, within it there are themselves three sections: First, directly explaining departure from evil; second, from "Toward all sentient beings..." downward, explaining the cultivation of good, for if one does not cultivate good there is no way to depart from evil; third, from "Mañjuśrī..." downward, explaining the marks of the ease and comfort of attaining the fruit. Now, within the explanation of departure from evil, one departs from six kinds of evil in all: 1. "jealousy"; 2. "flattery"—this person can actually cultivate good, yet merely ingratiates himself with others' feelings; 3. "deceit"—in this person's mind there is no actual practice; 4. "also do not disparage or revile those who study the Buddha path"; 5. from "If monks and nuns..." downward, five lines are not disparaging those who study the Small Vehicle; 6. "moreover, one should also not engage in frivolous talk about dharmas so as to have disputes."

8.4

From "Toward all sentient beings..." downward is the second, explaining the cultivation of good; it has four kinds of good of its own: 1. "give rise to the thought of great compassion toward all sentient beings"; 2. from "toward the Tathāgatas..." downward; 3. from "toward the bodhisattvas..." downward; 4. from "toward all sentient beings..." downward.

8.5

From "Mañjuśrī..." downward is the third [section] within the prose, which explains the thought of the ease and comfort of attaining the fruit.

8.6

From "And spoke in verse, saying" downward, the six lines are the second [part], the verse. Now, within the prose above there were originally three sections; now these six lines of verse are likewise divided into three sections: First, there are two lines, which generally versify the first [section] above that directly explains departing from the six kinds of evil. Second, from "This disciple of the Buddha, in expounding the Dharma..." downward, there are three lines, which generally versify the second [section] above on cultivating the four kinds of good. Third, from "The third dharma is thus..." downward, there is one line of verse, which versifies the third [section] above on the marks of ease and comfort.

8.7

Next, explaining the fourth practice of ease and comfort: this practice explains taking loving-kindness and compassion as its substance; within it there are also two sections, namely the prose and the verse forming the two. Now, regarding the prose, within it there are themselves two sections: first, explaining the substance of the practice; second, from "Mañjuśrī..." downward, explaining the marks of the ease and comfort of attaining the fruit. Moreover, within these two sections each has two. The two within the first section: first, briefly explaining great loving-kindness; second, from "toward non-bodhisattvas..." downward, extensively explaining great compassion. "Not hearing" is precisely that hearing-wisdom was unaccomplished in the past; "not knowing" is precisely that thinking-wisdom was unaccomplished in the past; "not awakening" is precisely that cultivation-wisdom was unaccomplished in the past. How is this known? The three phrases below explain it: "Not hearing" explains the phrase "not hearing" above—in the past, if one had been able to hear these three vehicles, the meaning of hearing would have been accomplished; precisely because in the past one did not hear, the meaning of hearing was unaccomplished. "Not believing" explains the phrase "not knowing" above—precisely because in the past one did not believe the statement that within the One Buddha Vehicle it differentiatively teaches three, therefore one did not know the principle of returning to the same [destination]. "Not understanding" explains the phrase "not awakening" above—if in the past one had understood the meaning of returning to the same [destination], one would immediately have awakened to and known the meaning that there are no three.

8.8

From "Mañjuśrī..." downward is the second, directly explaining the marks of ease and comfort, which also has two parts: first, directly explaining the marks of ease and comfort; second, explaining them. However, within the first, directly explaining the marks of ease and comfort, there are themselves two: first, explaining that humans love them; second, from "the devas..." downward, explaining that devas protect them. This means that the Tathāgata's scriptural Dharma is held within this person's bosom; therefore humans and devas, constantly for the sake of the Dharma, love and protect this person. From "Why is this?..." downward is the second, which explains the marks of ease and comfort, which also has two parts: first, exposition by dharma; second, exposition by parable. Moreover, within each of these two sections there are two. The two within the exposition by dharma: first, explaining that this sūtra is the secret treasury protected by all buddhas; therefore second, from "Mañjuśrī..." downward, on the basis that it is difficult to hear and obtain, it explains that this sūtra should be revered. From "Mañjuśrī, just as a powerful wheel-turning sage king..." downward is the second, the exposition by parable. Explaining the marks of ease and comfort also has two parts, which are two parables, making two sections, which serve as parables for the two kinds of exposition by dharma above. However, the first parable itself has an unfolding and an application. From "Mañjuśrī, just as the wheel-turning king sees the host of monks..." downward is the second parable, which also has two, namely unfolding and application forming two sections. However, within the application of the parable there are themselves three: first, the direct application; second, from "Mañjuśrī..." downward, adducing the external parable to match; third, also from "Mañjuśrī..." downward, concluding the application.

8.9

"And then spoke in verse": from here down is the second [section], the reiterative verses. In the prose text above, there were originally two [parts]: first, directly explaining the substance of practice; second, explaining the marks of ease and happiness. Now these fourteen and a half lines of verse are divided into two: first, there are four lines that directly versify the above explanation of the substance of practice; second, ten and a half lines that versify the second [part], the marks of ease and happiness. Within the substance of practice above, there were originally two: first, briefly explaining great benevolence; second, extensively explaining great compassion. Now these four lines can only versify them in common and cannot be divided.

8.10

"Just as a powerful [wheel-turning sage king]": from here down, the ten and a half lines are the second [part], which versifies the second [section], the marks of ease and happiness. Above there were two: first, directly explaining ease and happiness, wherein originally were two—first, love by human beings, and second, protection by devas—which now are not versified at all. Second, directly explaining the meaning of ease and happiness, which also had two: first, the exposition by dharma, wherein were two—first, the secret treasury of all Buddhas, and second, based upon the person who attains the Dharma—which now are also not versified, versifying only the second, the exposition by parable. But the two parables above each had an unfolding and an application; now these ten and a half lines should only be divided into two: first, there are four lines that first cite and versify the external parables of both cases; second, from "The Tathāgata is also like this" down, there are six and a half lines that cite and versify the internal applications of both cases. Within the first four lines, three lines versify the first external parable, and the one line from "If there is one who is valiant and robust" down versifies the second external parable. Within the latter six and a half lines, the first three lines from "The Tathāgata is also like this" down versify the internal application of the first parable; next, "Having known that sentient beings have obtained their power" has three lines, which versify the internal application of the second parable. "After my passing into extinction": within the Buddha's answer there are four sections; this one and a half lines down is the third, summarily concluding and exhorting the cultivation of these four practices of ease and happiness.

8.11

"Those who read this sūtra": from here down there are twenty-one and a half lines, which is the fourth section in the Buddha's answer, broadly clarifying the marks of ease and happiness in attaining fruition. However, herein it directly clarifies the marks of ease and happiness in obtaining the three retributions; within the twenty-one and a half lines there are of themselves four sections: first, there is one line that first clarifies obtaining ease and happiness in the retribution of the present life. Second, from "Will not be born in poverty" down there are three and a half lines, which clarify obtaining ease and happiness in the retribution of the next life. Third, from "If in dreams" down, sixteen lines clarify obtaining ease and happiness in the retribution of subsequent lives. Fourth, one line summarily concludes the three explanations. Within the third, which is now based on the marks of retribution in subsequent lives within dreams, there are five kinds: first, one and a half lines first clarify hearing the Buddha preach the Dharma; second, clarifying seeing one's own body preaching the Dharma to others, also having one and a half lines; third, from "Also seeing all Buddhas" down, six and a half lines clarify receiving the Buddha's prediction and preaching the Dharma; fourth, from "Also seeing one's own body" down, one and a half lines clarify practicing the causes of the Buddha-fruition; fifth, "All Buddhas, their bodies golden, adorned with the hundred merit-marks," five lines of five-character verse, clarify obtaining the Buddha-fruition. However, within this fifth [subdivision] of obtaining the Buddha-fruition, there are two points: the first one line first cites the previous four dreams; second, the subsequent four lines directly clarify obtaining the Buddha-fruition. In the first citing of the four dreams, the first two lines up to "heard the Dharma" cite the first dream above. The three characters "preached to others" cite the second dream above. The line "Constantly having such good dreams" summarily cites the third and fourth dreams. The four lines down from "Also dreaming of becoming a king" are the second, directly clarifying obtaining the Buddha-fruition. The one line down from "If in the later evil age" is the fourth, summarily concluding the three retributions.

8.12

Chapter 14: Emerging from the Earth

8.13

The title of this chapter should not yet be here; it should only be after one question-and-answer, but because the lines of text are few, it is lodged at the beginning of the chapter. Deriving its name from what follows, it is therefore called the chapter on "Emerging from the Earth". There are in total fourteen and a half chapters of the sūtra that constitute the second [major division], the direct exposition, which of itself is divided into two sections: the preceding twelve chapters of the sūtra open the three and reveal the One in order to clarify the meaning of cause; from here down, entering into half a chapter of the "Chapter on the Discrimination of Merits", there are two and a half chapters of the sūtra, which constitute the second section of the direct exposition, opening the near and revealing the distant in order to discern the meaning of fruition. Within each section clarifying cause and discerning fruition, each is opened into four; now herein there are four: first, from the beginning of this chapter through the verse "Should be vigorous and single-minded", the special preface to the [Life] Span [Chapter]; second, from "At that time the World-Honoured One, having spoken these verses" down through "I, since long ago, have transformed this assembly", briefly speaking of opening the near and revealing the distant, stirring up attachments and giving rise to doubts; third, from "At that time Maitreya and the others had doubts arise in their minds, marveling at what had never been before" down to the end of the chapter, clarifying the great assembly harbouring doubts and making their request; fourth, from the beginning of the "Chapter on the Life Span" entering through one and a half chapters of the "Chapter on the Discrimination of Merits", extensively clarifying the longevity of life span, cutting off doubts and generating faith. Now within these four sections, the first one and the last one are each opened into three, and the middle two sections are separately opened into two. What is now the first, the special preface, contains three: first, slightly less than two sheets of paper, named the preface of emergence; second, from "Maitreya Bodhisattva" down, slightly more than one sheet, named the preface of doubt and inquiry; third, from "The Buddha told Maitreya" down, named the preface of affirmation and exhortation. Now first, within the preface of emergence, there are two: first, the reason for the emergence; second, from "When the Buddha said this" down, directly clarifying the emergence. The reason it is called the origin and cause of the emergence is that because the attendant bodhisattvas of the emanation Buddhas from other directions requested to propagate [the sūtra], the Buddha merely said: "I, in Sahā, have bodhisattvas of my own who can propagate it; there is no need for you all." Therefore arose the reason for springing up and emerging. Furthermore, within these two sections each has two stages. Within the origin and cause of the emergence there are two: first, clarifying the bodhisattvas from other directions requesting propagation; second, the Buddha's answer.

8.14

"When the Buddha said this, the Sahā world": from here down is the second, directly clarifying the emergence, wherein there are also two: first, the compiler of the sūtra narrates the marks of the bodhisattvas' springing up and emerging; second, from "In this assembly of bodhisattvas there were four leaders" down, clarifying the springing-up bodhisattvas and the Buddha going back and forth in question and answer. Now within the sūtra-compiler's narration of the marks of springing up and emerging, there are of themselves eight stages: first, narrating and listing the marks of springing up and emerging. Second, from "These bodhisattvas were all golden in body" down, narrating the physical appearance of the bodhisattvas. Third, from "Previously all were here" down, narrating where the bodhisattvas came from. Fourth, from "These bodhisattvas, hearing the sound spoken by Śākya, came up from below" down, the sūtra-compiler narrates the reason for their springing up and coming: because Śākya told the bodhisattvas from other directions that there was no need for them, as Sahā has its own bodhisattvas who can propagate this sūtra, having heard these words they therefore sprang up and came out. Fifth, from "Each and every bodhisattva" down, the sūtra-compiler narrates the retinue of the springing-up bodhisattvas. Sixth, from "Having emerged from the earth, they each went into empty space" down, clarifying the threefold-karma offerings made by the springing-up bodhisattvas once they had emerged. Seventh, from "When these bodhisattvas first sprang up and emerged" down, the sūtra-compiler narrates the number of kalpas that elapsed during their springing up and emerging. Eighth, from "At that time the fourfold assembly, also by the Buddha's supernatural power" down, the sūtra-compiler narrates the fourfold assembly seeing all the bodhisattvas everywhere.

8.15

"In this assembly of bodhisattvas there were four leaders" down: originally there were two within the direct narrative of emergence; from here down is the second, clarifying that there are four questions and answers between the springing-up bodhisattvas and the Buddha, which form four sections and can be understood.

8.16

"At that time Maitreya Bodhisattva": from here down is the second, the preface of doubt and inquiry; within this preface of doubt and inquiry there are also two: first, clarifying Maitreya Bodhisattva himself asking Śākya; second, from "asking the emanation Buddhas from other directions" down, clarifying the bodhisattva himself asking the emanation Buddhas. Within Maitreya's questioning there are of themselves two: first, the compiler of the sūtra narrates the intention of Maitreya wishing to ask; second, directly clarifying asking in verse. Within this direct inquiry of nineteen and a half lines of verse, there are of themselves three sections: the first line of verse, before directly questioning, first requests in advance the Buddha's answer; second is from "From where have they come?" down, having thirteen verses of direct questioning; third, there remain five and a half lines of concluding request. Within the second [part], the thirteen verses of direct questioning, there are two: first, two verses asking about the persons and bodies of the springing-up bodhisattvas; second, eleven verses asking about the master of the springing-up bodhisattvas. Within the two verses asking about the persons and bodies there are two senses in four clauses of text: first is the clause "From where have they come?", asking about where they come from; second is the clause "For what cause and condition have they gathered?", asking why they have gathered in one place and emerged simultaneously; third, the one line and one clause down from "Gigantic bodies, great supernatural powers" praise these bodhisattvas, concluding the second question; fourth, the clause "Where have they come from?" concludes the first question. The eleven lines down from "Each and every bodhisattva" are the second, asking who the master of these bodhisattvas is. Within this there are two: first, there are nine verses citing the number of the bodhisattvas' retinues, from sixty thousand Ganges sands down to those who are completely without retinues; second, from "All these of great majestic virtue" down there are two lines, directly inquiring after the master of the springing-up bodhisattvas. "All these bodhisattvas of such supernormal powers and great power of wisdom": from here down there are five and a half lines of verse, which are the third [section] within the direct inquiry, the concluding request.

8.17

"At that time the emanation Buddhas of Śākya Buddha" down: within the preface of doubt and inquiry there are two; from here down is the second inquiry; down from "the emanation Buddhas", the bodhisattva himself asks the emanations; herein the answers and questions form two stages.

8.18

Within the third, the preface of affirmation and exhortation, there are two: first, from "Śākya told Maitreya: 'Excellent!'" down, directly affirming that Maitreya is able to ask; second, exhorting faith. Within the exhortation to faith, prose and verse make two [parts]. Within the prose there are of themselves two: first, from "You all should with single mind" down directly exhorts faith, merely stating that not receiving external heterodoxy is called "putting on the armour of vigour", and guarding the good path for oneself is called "producing a resolute intention". Second, producing the principle that is to be believed has of itself two: first, there are two clauses wishing to clarify the meaning of opening the near and revealing the distant; next, there are three clauses wishing to reveal the supernormal powers of the three times that benefit creatures. "The Tathāgata now wishes to manifest": this clarifies opening the near, clarifying that the eighty-year Buddha is not the real Buddha. "To proclaim and show the wisdom of all Buddhas": this reveals the meaning of the distant, which is double again the above number. As for the latter three clauses: "the power of sovereign supernormal powers of all Buddhas", this clarifies the Tathāgata's past supernatural power benefiting creatures; "the power of the lion's sprint of all Buddhas", this clarifies the Tathāgata's present power to benefit creatures; "the fierce and greatly powerful strength of all Buddhas", this clarifies the Tathāgata's future power to benefit creatures. Herein these three points of meaning are secretly clarified, and only upon reaching the "[Life] Span [Chapter]" is this meaning revealed.

8.19

"At that time the World-Honoured One" down is the second [part] within the exhortation to faith, the verse reiteration, having four lines which constitute four intents: the first verse exhorts vigour; the second verse exhorts faith; the third verse admonishes against giving rise to doubt; the fourth verse admonishes them to listen with single mind.

8.20

"At that time the World-Honoured One, having spoken these verses"—these verses are the second [part], which briefly speaks of the long duration of life span, stirring clinging and generating doubt. Within this section there are two [parts]: namely, the prose and the verses constitute the two. Within the prose there are naturally two sections. Above, Maitreya's question had three stages: first, one verse inversely requesting the exposition; second, thirteen lines properly questioning; and third, five and a half lines concluding the request. Now [the Buddha] only answers the second stage, the proper question. Within the proper question, originally there were two [matters]: first, two lines of verse questioning the bodily forms of the bodhisattvas who welled up [from the earth]; second, eleven lines questioning who their teacher is. Now [the Buddha] first answers the second question. Within the question, originally there were two: first, questioning the number of retinue; second, properly questioning the teacher. Now he does not answer the first, but only answers the second, who the teacher is. The Buddha now replies, saying: "It is simply I who am their teacher." From "These bodhisattvas all in the lower part of this Sahā world" onward, he retroactively answers the first question, questioning their bodily persons. Above there were originally two points and four textual [divisions]; now he does not answer the latter two stages. "In the lower part of the Sahā world" answers the first question, where above he asked: "From what place have they come?" From "Ajita" onward, he then answers the above second question, where above he asked: "By what cause and condition have these bodhisattvas gathered in one place and welled forth at the same time?"

8.21

From "and spoke verses, saying" onward is the second [part], the verses. However, in the prose above there were originally two sections; now these eight and a half lines versify the above two sections, but the text forms three sections: one line and three phrases versify the first [point], "I am their teacher"; the next two lines and three phrases versify the second, answering about their bodily persons; next, from "The power of their determination and mindfulness is firm" onward, four lines universally versify the preceding two sections. Within the second [division of] two lines and three phrases, there are four [points], which correspond to Maitreya['s questions]. The single phrase "They dwell in this world" answers the first, "From what place have they come?" The one line from "Constantly practicing dhūta practices" onward answers the second, "By what cause and condition have they gathered?" The one line from "Such sons as these" onward answers the third, praising the bodhisattvas. The half line from "In the Sahā world" onward versifies the answer to the fourth phrase, "From where have they come?"

8.22

From "At that time Maitreya and others had doubts and perplexities arising in their minds, marveling at what had never been before" onward is the third [section], explaining that the great assembly harboured doubts and brought forward an entreaty. Within this section there are two [parts]: first, the sūtra compiler recounts that the great assembly had doubts; from "and thereupon addressed the Buddha, saying" onward is the second, the proper entreaty, which naturally has two [parts], namely, the prose and the verses constitute the two. Within the prose there are naturally two: first, explaining the doubt; second, the proper entreaty. Moreover, within these two sections each is divided into two. Within explaining the doubt there are two: first, from "and thereupon addressed the Buddha, saying: 'World-Honoured One, when the Tathāgata was crown prince'" onward, he first explains the doubt by exposition by dharma; second, he makes the parable of the young father and elderly sons, explaining the doubt by exposition through parable. From "Although we still believe what the Buddha has spoken in accordance with suitability" onward is the second, the proper entreaty, which also has two: first, Maitreya recounts that he himself has understood; second, from "Yet those who have newly resolved their minds" onward, he properly clarifies the entreaty on behalf of those who have not understood.

8.23

From "and spoke verses, saying" onward, fourteen lines of verse versify the above proper harbouring of doubts and entreaty. Above there were originally two: first, explaining the doubt; second, the proper entreaty. Now within these fourteen lines of verse, they are also divided into two: first, there are eleven lines of verse versifying the above doubt; second, from "We, hearing from the Buddha" onward, three lines versify the above proper entreaty. However, within the doubt above there were two: first, explaining the doubt by exposition by dharma; second, explaining the doubt by exposition through parable. Now within the eleven lines of verse they are also divided into two: first, there are five lines versifying the exposition by dharma; and the remaining six lines versify the exposition through parable. From "We, hearing from the Buddha" onward, these three lines are the second [part] within the verses, which versify the second [part], the proper entreaty, within the prose above. However, within the proper entreaty above there were originally two: first, explaining that Maitreya recounts that he himself has understood; second, properly entreating on behalf of those who have not understood. Now these three lines are also divided into two: first, there is a half line of verse versifying the first, explaining that Maitreya recounts that he himself has understood; second, there remain two and a half lines versifying the above second, properly entreating on behalf of those who have not understood.

8.24

Chapter 15: The Life Span of the Tathāgata

8.25

This chapter explains that the life span of the Tathāgata takes dust motes and sands as its measure; hence it is called the "Life Span" chapter. From here down to the end through half of the "Distinction of Merits" chapter is the fourth section, which extensively explains the long duration of the life span, cutting off doubts and generating faith. Within this fourth section, there are also three sections: first, this single chapter properly and extensively clarifies the long duration of the life span; second, the first section of prose in the "Distinction of Merits" chapter comprehensively confers predictions upon the contemporary assembly; third, Maitreya speaks verses versifying the Buddha's prose, demonstrating an identical appreciation and understanding. Moreover, within these three sections, the points of meaning increase by one: in the first section there are two, in the second section there are three, and in the third section there are four. Now, within the first, the proper extensive exposition, there are two: first, explaining the causal arising; second, the proper extensive exposition. Now within the causal arising there are naturally three stages: first, from "You should believe the sincere and truthful words of the Tathāgata" onward, it clarifies that the Tathāgata first issues three admonitions; second, from "At that time the great assembly of bodhisattvas" onward, it clarifies that Maitreya and others, on four occasions, reverently accept the Tathāgata's command, praying only that he speak of it; third, from "At that time the World-Honoured One" onward, it clarifies that the Tathāgata again reiterates the admonition.

8.26

From "All the worlds" onward to the end of the chapter is the second [part], properly and extensively explaining the long duration of the life span; within it there are naturally two, namely, the prose and the verses constitute the two sections. Now within the prose there are naturally two: first is the exposition by dharma, explaining the long duration of marks benefiting beings; second, from "Just as a skilled physician" onward to the end of the prose is the exposition through parable. Now within the exposition by dharma there ought to be four sections, but the text is abbreviated and only has three sections. Now I implicitly draw out the third section, thus making four sections. How is this known? In the parable below and in the verses, they are entirely present; therefore one knows that in the prose there ought to be a third section. As for the names of the four sections: the first explains the Śākyamuni Tathāgata's benefiting beings through supernatural power in past ages, which is precisely what was referred to above in the preface of recounting and exhortation as "the power of the sovereign supernatural powers of the Buddhas"; the second, from "Good sons, the Tathāgata sees all sentient beings delighting in inferior dharmas" onward, explains the Tathāgata's benefiting beings through supernatural power in the present, which is then the above "power of the lion-like exertion of the Buddhas"; the third ought to explain the Tathāgata's benefiting beings through supernatural power in future ages, which is then the above "power of the formidable and mighty strength of the Buddhas"—this is what is absent in the exposition by dharma, but which is now implicitly drawn out as what ought to be present in the parable below and in the verses; the fourth, from "Moreover, good sons, the dharmas of the Buddha Tathāgatas are all like this" onward, encompasses the hidden and the manifest across the three periods of time, explaining that benefiting beings is not false, and putting an end to beings' thoughts of slander. Within these four sections each has three textual [units]. Now within explaining the benefiting of beings through supernatural power in past ages there are three: first, explaining that the responsive body's attainment of buddhahood and life span are long and enduring, but deluded ones say it is recent—this is the meaning of opening the recent; second, from "Since I actually attained buddhahood, it has been immeasurable and boundless" onward, explaining the long and enduring marks of the life span of the origin of the responsive [manifestation]—this is the meaning of revealing the distant; third, from "Ever since then" onward, properly explaining the benefiting of beings through supernatural power in past ages. Within these three sections the points of meaning increase by one: the first has one, the second has two, and the third has three. Now saying, "All the worlds think that the present Śākya came forth from the palace of the Śākyas" onward is the first, explaining that the attainment of buddhahood was truly long ago, but deluded ones say it is recent; this first section is single and does not unfold.

8.27

From "Yet, good sons" onward is the second, explaining the origin of the responsive [manifestation], the long and enduring marks since he had personally attained buddhahood long ago. Within this second there are naturally two: first, he first explains the long duration of the life span by exposition by dharma; second, from "Just as if five hundred, a thousand, ten thousand, a hundred thousand nayutas" onward, he makes a parable for the long duration of the life span. Within this parable there are three: first, he first introduces the parable of long duration and asks Maitreya; second, Maitreya then answers the Buddha that it is long and enduring; third, the Buddha connects and applies the parable of long duration. From "Ever since then, I have constantly been here" onward is the third, properly explaining the benefiting of beings through supernatural power in past ages. Within this third section there are naturally three layers: first, explaining the places where he benefited beings in the past; second, from "In the interim" onward, explaining that the names by which he benefited beings in the past were different; third, from "If there are sentient beings who come to my place" onward, properly explaining the benefiting of beings. Moreover, within these three layers each has three stages. In the first, explaining the places of benefiting, there are two: first, saying, "Ever since then, I have constantly been in this Sahā world," specifically introduces the place of benefiting beings; second, saying, "and also in other places, a hundred thousand, a million, a billion..." down to "guiding and benefiting sentient beings" onward, comprehensively introduces the benefiting of beings in other places. In the second, that the names by which he benefited beings in the past were different, there are two stages: first, saying, "In the interim, I spoke of Dīpaṃkara Buddha and others, and again said that they entered nirvāṇa," properly introduces that the names by which he benefited beings in the past were different, which means saying that Dīpaṃkara and Dīpaṃkara are simply Śākya; second, saying, "All these were distinguished through skilful means," this explains why the names were different, the intention being properly to benefit sentient beings through skilful means, and for this reason only were there different names. From "Good sons, if there are sentient beings who come to my place" onward is the third, properly explaining the benefiting of beings, within which there are two: combining the four points into two pairs forms two: first, explaining the mutual connection between stimulus and response; later, properly explaining the benefiting of beings through bodily form and verbal teaching. Now in the first pair, "If there are sentient beings who come to my place" clarifies the capacity of stimulus and response; "With my Buddha-eye I observe whether their faculties of faith and so forth are sharp or dull" clarifies the wisdom that illuminates their capacities. In the second pair: first, from "In accordance with how they should be saved, in various places I spoke of my different names" onward, he first explains benefiting beings through bodily form, which clarifies benefiting beings by manifesting birth; "and also manifested saying that I would enter nirvāṇa" clarifies the benefit of manifesting extinction. From "Moreover, with various skilful means I spoke" onward, he explains benefiting beings through verbal teaching: first, properly explaining the difference in preaching the Dharma; next, "able to cause sentient beings to produce joyful minds" explains obtaining the benefit.

8.28

From "Good sons, the Tathāgata sees all sentient beings delighting in inferior dharmas" onward is the second section, explaining the Tathāgata's benefiting beings through supernatural power in the present age. Within this there are also three stages: first, in fewer than four lines, he first explains that, without being born in the royal palace, he manifested birth; continuing to say the second, from "Thus, since I attained buddhahood, it has been exceedingly long and enduring" onward, he explains that, without undergoing extinction between the twin trees, he manifested extinction; the third in the interim, from "Good sons, the sūtras expounded by the Tathāgata" onward, explains the benefiting of beings through supernatural power after manifesting birth and before responding with extinction. Moreover, within these three stages each has four layers: within the first, explaining manifesting birth without being born, there are four: first, explaining that he sees sentient beings having the capacity to stimulate birth; second, explaining that the Tathāgata manifests birth; third, explaining that in reality he is not born; fourth, explaining the intention behind manifesting birth while not being born.

8.29

Now, 'Good sons! The Tathāgata sees that living beings delight in lesser dharmas, are meager in virtue and heavy in defilement'—this is the first [part], explaining that he sees that living beings possess the capacity that responds to [his manifest] birth: precisely because their capacity delights in lesser dharmas and they are meager in virtue and heavy in defilement, living beings stimulate the Buddha's appearing in the world. From 'for these people, I say that when young I left home and attained sambodhi,' this is the second [part], explaining the Tathāgata's manifestation of birth. From 'Yet since I actually attained Buddhahood, it has been as long as this,' this is the third [part], explaining the sense that he actually is unborn. From 'It is only through skilful means that I teach and transform living beings, causing them to enter the Buddha Path' onward, this is the fourth [part], explaining the purpose of being unborn yet manifesting birth: it is simply for the sake of teaching and transforming living beings.

8.30

'Good sons! The scriptures expounded by the Tathāgata' onward is the second [division], explaining Śākyamuni Tathāgata's benefiting beings through supernormal power during the period between his manifestation of birth and before his response-extinction. Within this there are also four [parts]: the initial line and a half explains benefiting beings through teaching; the second, from 'sometimes showing his own body' onward, explains benefiting beings through form; the third, the single line after 'all that he utters,' concludes that benefiting beings through teaching is not empty; the fourth, from 'Why is this?' downward, comprehensively explains both benefits through form and through teaching. Furthermore, within these four steps, the first, second, and fourth each have two subdivisions, while the third is not subdivided. That the first, benefit through teaching, has two subdivisions [means]: first, saying 'The scriptures expounded by the Tathāgata are all for liberating living beings' is the general approach explaining the benefit of beings through teaching—uttering words and setting forth teachings are all to benefit beings; second, the two lines after the words 'or speaking of his own body' rely on the specific approach to explain the benefit of beings through teaching. Regarding 'or speaking of his own body,' this means speaking of his own body as another's body; regarding 'or speaking of another's body,' this means speaking of another's body as his own body. Why is this? Now, saying 'or speaking of his own body' means speaking of oneself as another; thus we know that this sixteen-foot body of mine is an emanation body of the house of Dīpaṃkara Tathāgata, and so this body is not possessed by me. Regarding 'or speaking of another's body,' this means speaking of another's body as his own body; thus we know that the Buddhas who are emanation bodies throughout the ten directions explained in the 'Treasure Stūpa Chapter' are all possessed by me. In the second, benefit through form, there are two subdivisions: first, the two lines 'or showing his own body,' etc., explain the body belonging to the entity, which is the primary retribution; second, the two lines 'or showing his own affairs,' etc., explain the affairs belonging to the body, which is the environmental retribution. Now, as for the first, 'or showing his own body,' this means sometimes showing his own body as another's body; thus, in this land, the humans and beings of the eight departments of the great assembly are indeed all living beings transformed by Śākya, and the Dharma master should be Śākya, yet the one on the Dharma seat is Amitāyus Buddha—this is showing his own body as another's body. 'Or showing another's body' means showing another's body as his own; thus, as in the Western Land, the humans and beings of the four assemblies are all the assembly transformed by Amitāyus Buddha, and the one on the Dharma seat should be Amitāyus Buddha, yet the one on the Dharma seat is Śākya's form—this is showing another's body as his own body; both explain transforming another into oneself and transforming oneself into another. The two lines after 'or showing his own affairs' are the second [subdivision] within benefit through form, explaining the affairs belonging to the body. Regarding 'or showing his own affairs,' this shows his own affairs in the form of another's affairs; thus, as with the Western Amitāyus Buddha who naturally should have the Western devas, nāgas, and eight departments listening to the Dharma, yet that Buddha's retinue are all Śākya's retinue and disciples. Regarding 'or showing another's affairs,' Śākya naturally should have his retinue, yet the retinue are all Amitāyus Buddha's retinue—this is showing another's affairs as his own affairs. 'All that he utters is true and not empty' is the third [part], separately concluding and explaining that benefit through teaching is not empty; only this third [part] is not subdivided.

8.31

'Why is this?' from here downward is the fourth [part], comprehensively explaining both benefits through form and through teaching. Within this explanation there are two [divisions]: first, he explains benefit through form; second, from 'not like the three realms seeing the three realms' downward, he explains benefit through teaching. Within the explanation of benefit through form there are three steps: first, explaining that the Tathāgata sees that living beings possess the capacity to respond to form; second, explaining the reason why he sees the capacity; third, directly explaining that benefit through form is not empty. Saying that the Tathāgata knows and sees the characteristics of the three realms as they really are first explains that the Tathāgata sees the characteristics of the capacity of living beings in the three realms to respond to form. From 'there is no birth and death' downward, there are two lines which form the second step, explaining the reason why the Tathāgata is able to see the capacity; because it is free of the faults of person and phenomena, it is divided into two: the preceding line explains that the phenomena of arising and ceasing of the person are unattainable, and the subsequent line explains that the person who possesses the phenomena of arising and ceasing is also unattainable. 'There is no birth and death, or retreat or emergence': first, the Tathāgata has long since severed the causes of birth, so how could there be birth? If there must be birth, there could be death; since birth does not exist, how could there be death? This is discussed with respect to a single lifetime. Regarding 'or retreat or emergence,' dying is 'retreat' and being born is 'emergence'; since there is no dying, how could there be being born again? These two lines are discussed with respect to crossing over lifetimes. The preceding phrase 'there is no' governs all four characters. 'Nor are there those who abide in the world or those who pass into extinction': this single line explains that the person who possesses the phenomena of arising and ceasing is also unattainable; 'those' simply refers to the practitioner. 'Neither real nor empty, neither suchness nor different': these four phrases are the third step, directly explaining that benefit through form is not empty. 'Not real': since there should be arising and ceasing, how could it be real? 'Not empty': because arising and ceasing for the sake of beings genuinely possesses benefit, how could it be empty? 'Not suchness': suchness is the ultimate reality; since there should be arising and ceasing, how could it be suchness? 'Not different': since benefit is obtained through arising and ceasing, how could it be different?

8.32

'Not like the three realms' downward is the second [division], explaining that benefit through teaching is not empty; it also has three steps: first, there are two lines explaining that the Tathāgata is able to see that there should be a capacity that responds to teaching; second, setting forth the differences in the capacity-characteristics of living beings; third, explaining that the benefits of expounding the teaching are also different. As for the first two lines: first, 'not like the three realms seeing the three realms' intends to explain that the Tathāgata's seeing of capacity is without difference, using the people of the three realms who do not see capacity to contrast with the Tathāgata; next, saying 'such matters the Tathāgata clearly sees without error,' this line directly explains that the Tathāgata is able to see the capacity. From 'Because living beings have various natures' downward is the second [step], setting forth that the capacities of living beings have nature, desires, actions, and conceptualizations, which are all differences in the capacity to respond to teaching. From 'desiring to cause them to generate all roots of goodness, by means of various causes and conditions, parables, and expressions, expounding the Dharma in various ways' downward is the third [step], directly explaining that the benefits of expounding the teaching are also different. 'In this way, since I attained Buddhahood, it has been extremely long': in explaining the Tathāgata's benefiting beings through supernormal power in the present world, originally there were three [divisions]; this downward is the third, explaining his manifestation of extinction while being unextinguished. It also has four parts: first, saying 'In this way, since I attained Buddhahood' through 'constantly abiding and unextinguished,' this explains that his birth in the royal palace was not a real birth; since he had already attained Buddhahood long ago, how could it be a real birth? Second, from 'Good sons! The lifespan achieved when I formerly practiced the bodhisattva path is even now not yet exhausted' downward, this explains non-extinction. Third, saying 'Yet now I am not really extinguished, but proclaim' through 'using these skilful means to teach and transform living beings' directly explains manifest extinction. Fourth, 'Why is this? If the Buddha abides long in the world' downward explains the purpose of manifesting extinction while being unextinguished: it is simply for the sake of benefiting living beings. Within this explanation there are four steps: first, directly explaining the purpose of manifesting extinction: because living beings, seeing that the Tathāgata abides long in the world, do not plant roots of goodness, become greedily attached to the five dusts and six desires, and cannot generate the thought that he is hard to encounter and a reverent mind, for this reason he manifests extinction. The second step, from 'Therefore, the Tathāgata through skilful means says' through 'the Tathāgata is difficult to get to see,' is the meaning of praising the Buddha's era as difficult to encounter. Third, 'When these living beings hear such words' downward explains the characteristics of obtaining benefit from manifest extinction. Fourth, from 'Therefore, although the Tathāgata does not really become extinct' downward, generally concludes the purpose of manifest extinction. Within these four, the first has two parts, the second has three parts, and the third and fourth steps are not subdivided. That the first has two parts [means]: first, the two lines under 'Why is this?' explain that if the Buddha abides long, goodness does not arise and evil arises; second, from 'if they see the Tathāgata constantly abiding and unextinguished' downward, it explains that arrogance arises and reverence does not arise. In the second, praising the Buddha's era as difficult to encounter, there are three [parts]: first, the single line after 'Therefore, the Tathāgata through skilful means says' directly explains that the Buddha's era is difficult to encounter; second, the line and a half after 'Why is this?' brings up evil persons who do not encounter the Buddha to explain the meaning of being difficult to encounter; third, 'For this reason' downward concludes the difficulty of encountering. The lower two steps are not subdivided and can be understood. Explaining that living beings, seeing that the Tathāgata abides long in the world, do not plant roots of goodness—below this there should have been [a section on] benefiting beings through supernormal power in the future, but the text is omitted and lacks it; now we tentatively deduce it to make the third, future section, serving as the basis for the parable below.

8.33

From 'Furthermore, good sons! The dharma of the Buddha-Tathāgatas is entirely like this' downward: within the exposition by dharma there were originally four [sections]; this downward is the fourth, explaining that the Tathāgata's concealing and revealing across the three times to benefit beings is not false. It also has three sections: first, 'The dharma of the Buddha-Tathāgatas is entirely like this' first brings together the identity of the path of all Buddhas; second, this single line, 'for liberating living beings,' explains the intention of all Buddhas in bestowing teachings, directly explaining that the spoken teachings of all Buddhas across the three times are entirely for the sake of liberating living beings; third, saying 'all are true and not empty,' this single line directly explains that they are not empty.

8.34

'Like an excellent physician' downward is the second [major division], the exposition by parable. Within it there are two: first, unfolding the parable; second, application of the parable. Now, first explaining within the unfolding of the parable, there are four [sections], which make parables for the four sections of the exposition by dharma above, but the text is slightly incomplete. First, the two and a half lines make a parable for benefiting beings through supernormal power in the past; second, from 'the sons afterwards' downward, twenty-one lines make a parable for the second, benefiting beings through supernormal power in the present; third, from 'The father, hearing that the sons' downward, one line makes a parable for the third, benefiting beings through supernormal power in the future; fourth, the line and a half after 'Good sons, what do you think?' makes a parable for the fourth, benefiting beings across the three times being not false.

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法華經義記 — Classical Chinese