[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt) › 1 # 妙法蓮華經玄義 1 English (machine translation) 1 - **Language:** English ### [1.1](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.1) Account of the Circumstances of the Private Record of the Lotus \[Sūtra\] ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.2) Narrated by the śramaṇa Guanding ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.3) Since the Great Dharma spread gradually to the east, among those recorded in the Monastic Histories, how many have there ever been who, without listening to lectures, attained spontaneous understanding of the buddha-yāna? Even if one attained awakening, could one further enter samādhi and obtain dhāraṇī? Even if possessing both samādhi and wisdom, could one propagate the two dharmas in the imperial capital? Even if holding grand assemblies, could one dismiss the disciples and live in reclusion in mountain valleys? Even if escaping the world to guard the mystery, could one be summoned as the preceptor of two states? Even if venerated by emperors, could one lecture on the Benevolent King Prajñā before the imperial presence in the Taiji Hall? Even if expounding in the main hall, could the sovereign bow to one three times? Even if the lord of ten thousand chariots fell to his knees, and the hundred officials at the hundred high seats sang praises and snapped their fingers, filling the hall with clamour, could one still remain indifferent? Even if clergy and laity gazed upward with longing, could one profoundly awaken to the perfect meaning of the Lotus? Even if grasping the sutra's meaning, could one, without written texts, pour forth eloquence of joyous explanation day and night like a cascading torrent? Only our Zhizhe was complete with all such virtues. ### [1.4](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.4) Fortunate indeed was Guanding! In the past, at Jianye, I first heard the text of the sūtra; next, at Jiangling, I received the profound meaning; later, returning to Mount Tiantai, I again encountered the Twin Trees. Travelling back and forth between Jing and Yang, over a journey of nearly ten thousand li, patching and piecing together before and after, I barely heard it once through. Not only was what I had not heard truly unheard, but even what I had heard was not fully comprehended; turning it over, drilling into it and looking up, I found it ever harder and loftier. I still regret my shallow karmic conditions: unable to hear it a second or third time, having no place to seek counsel, like a calf yearning for milk. Furthermore, I reflected: if these words should be lost, it would be lamentable for future generations. The Nirvāṇa \[Sūtra\] states that \[one should follow\] whether it be trees or stones, and this sūtra speaks of fields and villages; respectfully following the sacred scriptures, I have transcribed and transmitted them into the Profound Meaning and the Words, ten fascicles each. Sometimes citing the authentic words of sūtras and treatises to accord with this profound subtlety, sometimes noting the divergent explanations of various masters to verify that they are not perfect. May practitioners of later generations know that the gate of nectar lies herein. ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.5) The Sovereign Preface ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.6) What is called 'subtle' (miao): 'subtle' means inconceivable. What is called 'dharma': the dharmas of the ten realms, the ten suchnesses, the provisional, and the real. 'Lotus flower' (puṇḍarīka) is a metaphor for the provisional and real dharmas. Because the subtle dharma is difficult to understand, borrowing a metaphor makes it easy to reveal! Since its meanings are manifold, when summarized sequentially, they combine into six. First, there is a flower for the sake of the lotus, which is a metaphor for deploying the provisional for the sake of the real. The text states: 'Knowing the foremost quiescence and extinction, by the power of expedient means, although displaying various paths, they are in truth for the buddha-yāna.' Second, the opening of the flower is a metaphor for opening the provisional, and the appearance of the lotus is a metaphor for revealing the real. The text states: 'Opening the gate of expedient means, displaying the mark of the real.' Third, the falling of the flower is a metaphor for abolishing the provisional, and the maturing of the lotus is a metaphor for establishing the real. The text states: 'Frankly setting aside expedient means, speaking only of the unexcelled path.' Furthermore, the lotus is a metaphor for the original source, and the flower is a metaphor for the traces: projecting the traces from the original source, the traces depend on the original source. The text states: 'Since I truly attained Buddhahood, it has been as long ago as this. But to teach and transform sentient beings, I made such a statement: "I left home when young, and attained sambodhi."' Second, the opening of the flower is a metaphor for opening the traces, and the appearance of the lotus is a metaphor for revealing the original source. The text states: 'All the world considers that I have only now attained the path; since I attained Buddhahood, it has been immeasurable, boundless nayutas of kalpas.' Third, the falling of the flower is a metaphor for abolishing the traces, and the maturing of the lotus is a metaphor for establishing the original source. The text states: 'The Dharma of all Buddha Tathāgatas is entirely like this. For the purpose of delivering sentient beings, all is real and not false.' ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.7) Therefore, first the subtle dharma is indicated, and next the lotus flower is used as a metaphor: sweeping away the rigid teaching of the conjured city, abolishing the lingering attachment to the thatched hut; opening the provisional gate of expedient means, displaying the subtle principle of reality; integrating the small practices of manifold goods, returning them to the vast and grand eka-yāna; conferring vyākaraṇa on those of superior, middling, and inferior spiritual capacities alike. Furthermore, disclosing the provisional expedients of the multitude of holy ones, revealing the profound subtleties of the original ground; hence increasing the path and decreasing \[re\]birth, one's rank draws near to the Great Awakening. A single teaching period's conversion and guidance is completely fulfilled in both phenomenon and principle; the intent of the lotus flower metaphor lies precisely here. ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.8) 'Sūtra': in foreign lands it is called sūtra, which is the collective name for the sacred teachings. Whether it is translated or untranslated will be explained below. ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.9) The recorder explains: The 'Sovereign Preface' sets forth the sūtra's profound meaning. The profound meaning is articulated in the core of the text, and the core of the text does not go beyond traces and original source. Looking up at this purport, the manifold meanings become clear and distinct. The Saddharmapuṇḍarīka sets forth the title; displaying the subtle principle of reality sets forth the substance; returning to the vast and grand eka-yāna sets forth the central purport; sweeping away the rigid teaching of the conjured city sets forth the function; the perfection of a single teaching period's conversion sets forth the teaching; and the six metaphors set forth the traces and the original source. The phrasing is concise, yet the meaning is comprehensive. ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.10) Private Sovereign Preface ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.11) Now, the principle transcends the biased and the perfect, yet we rely on the perfect jewel to discuss the principle; the ultimate is neither distant nor near, yet we depend on the place of jewels to treat the ultimate. The ultimate unites in perfect obscurity; phenomenon and principle are both quiet. If one is not quiet, it is simply because of being intoxicated with the wine of ignorance: though the jewel is tied \[in one's garment\], one is unaware of it; losing one's way on the path to nirvāṇa, though the road is not far, one calls it long. The Holy Lord, the World-Honoured One! Pitying such inverted confusions, by the four flowers and six earthquakes, he opened the gate of expedient means; by the three transformations and the thousands of springs, he manifested the ground of reality, causing all universally to see and hear. Disclosing the secret and profound treasury is called 'subtle'. Displaying the correct track of the provisional and real is thus named 'dharma'. Pointing to the original fruit of long ago is likened to the 'lotus'. Uniting in the non-dual perfect path is compared to the 'flower'. Voice functioning as Buddha-activity is called 'sūtra'. The beginning of the perfect exposition is designated 'preface'. Categories of prefaces following one another are called 'chapter'. Standing at the head of the sequence of assemblies is named 'the first'. ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.12) Explanation: Discussing the record is setting forth the title; uniting in obscurity is setting forth the substance; the perfect jewel is setting forth the central purport; both being quiet is setting forth the function; the four flowers and six earthquakes are setting forth the teaching; the original source and traces may be understood accordingly. ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.13) This Saddharmapuṇḍarīka-sūtra is the deep and profound treasury of the original ground. The text states: 'This dharma cannot be demonstrated; the marks of the world are eternally abiding.' It is that which is realized by the Tathāgatas of the three periods of time. The text states: 'Having known this foremost quiescence and extinction at the place of awakening, by reason of a great matter, they appear in the world.' At first, they see my body and are made to enter the Buddha's wisdom. For those who had not yet entered, for more than forty years, by means of divergent expedient means, \[the Buddha\] assisted in revealing the paramārtha. Now he frankly sets aside expedient means, speaking only of the unexcelled path. ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.14) What is called 'subtle' is the praise of the inconceivable dharma. Furthermore, 'subtle' refers to the dharmas of the ten dharma realms and the ten suchnesses. These dharmas are subtle, and this subtlety is the dharmas; there is neither duality nor distinction, hence it is called subtle. Furthermore, 'subtle' means that the dharmas of provisional and real in one's own practice are subtle; therefore the lotus flower is raised as a metaphor for it. Furthermore, 'subtle' means: identical to traces yet original source, identical to original source yet traces, identical to neither original source nor traces, whether for opening or abolishing (and so forth). Furthermore, 'subtle' means the gate of nectar of the most supreme sūtra, hence it is called subtle. ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.15) Explanation: Subtlety has no separate substance; praise upon the substance sets forth the subtle title. Subtlety being the dharma realm and the dharma realm being subtlety sets forth the substance. Provisional and real in one's own practice sets forth the central purport. The six metaphors of original source and traces set forth the function. The gate of nectar sets forth the teaching. ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.16) Spoken by the Great Master Zhizhe of Tiantai ### [1.17](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.17) First: Explaining the title; Second: Discerning the substance; Third: Clarifying the central purport; Fourth: Discussing the function; Fifth: Classifying the teachings. ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.18) In explaining these five chapters, there is the general and the specific. 'General' is the meaning of identity; 'specific' is the meaning of difference. As these five chapters comprehensively explain all sūtras, they are called identical. Explaining the title has different titles, and up to classifying the teachings has different teachings, so they are called different. For example, the beginnings of all sūtras invariably establish the five matters, which is the meaning of identity. Yet the exposition of 'thus' is different, the person of 'I have heard' is different, the stimulus and response of 'at one time' is different, the dwelling place of the Buddha is different, and the audience of however many people is different; these are the meanings of difference. Furthermore, 'general' means the shared meaning; 'specific' means the individual meaning. Such general and specific apply exclusively to this single work. Generally, there are seven cycles of shared explanation; specifically, there are five folds of individual exposition. Just as with sharp and dull faculties, the two gateways of the broad and the brief are needed. The general and specific across the various teachings are not discussed now; the general and specific of this one sūtra shall now be discerned. ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.19) Concerning the general, seven cycles of shared explanation are made: first, indicating the chapters; second, citing attestations; third, arising in sequence; fourth, opening and combining; fifth, critical assessment; sixth, contemplation of mind; seventh, harmonizing divergences. ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.20) Indicating the chapters makes them easy to remember and maintain, thereby giving rise to mindfulness. Citing attestations relies on the Buddha's words, thereby giving rise to faith. Arising in sequence prevents disorder, thereby giving rise to concentration. Opening and combining, critical assessment, harmonizing divergences, and so forth, give rise to wisdom. Contemplation of mind puts into practice immediately upon hearing, thereby giving rise to vigor. When the five minds are established, they form the five roots, expel the five hindrances, and form the five powers, leading up to entering the three gates of liberation. The brief explanation of the seven folds has this shared intent. ### [1.21](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.21) Broadly explaining the five chapters is to broadly give rise to the five minds and the five roots in each and every one, causing them to open, display, awaken to, and enter the Buddha's knowledge and vision. ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.22) First, indicating the five chapters (and so forth). Indicating the title has four parts: first, establishing; second, distinguishing; third, concluding; fourth, metaphor. ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.23) Regarding establishing the title: tracing how the sage established names, it was to open the profound to advance beginners, causing all who look and listen alike to see and hear, following the road to proceed afar and reach the ultimate; therefore, by using names to name dharmas, he made provision for sentient beings. ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.24) Regarding distinguishing: dharmas have the coarse and the subtle. If segregated across the three truths, they are coarse dharmas; if the three truths are perfectly integrated, they are subtle dharmas. These subtle truths are originally existent. The text states: 'These dharmas abide in their dharma-positions; the marks of the world are eternally abiding. Only I know these marks, and so too do the Buddhas of the ten directions.' They are not even known by non-retrogressing bodhisattvas or those of the two vehicles who have attained realization, much less by the ranks of humans, devas, and mundane creatures. Although the Buddha knew this, he did not rush to speak of it. The text states: 'If I were to praise the buddha-yāna, sentient beings would sink in suffering. Because of slandering the Dharma and lacking faith, they would plunge into the three evil destinies.' Therefore, the initial teaching established the integrated and the unintegrated, yet those of lesser capacities did not hear it at all; the next teaching established the unintegrated, and those of great capacities did not use it at all; the next teaching established both, using the integrated to reproach the unintegrated, causing those of lesser capacities to feel ashamed of the unintegrated and aspire to the integrated; the next teaching established both, causing those of lesser capacities to lodge the integrated toward the unintegrated, and causing those of great capacities to proceed from the unintegrated toward the integrated. Although variously established to make provision for sentient beings, these were merely words spoken in accordance with the minds of others, not the Buddha's original intention; hence it is said that he did not rush to speak of it. Now, this sūtra frankly sets aside the unintegrated and speaks only of the integrated, causing the entire assembly to share the same single flavour of the path, thereby fulfilling the Tathāgata's original intention in appearing in the world. Therefore this sūtra is established and named subtle. ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.25) Regarding concluding: one should know that the Avataṃsaka combines, the Tripiṭaka is exclusive, the Vaipulya contrasts, and the Prajñā carries along. This sūtra no longer combines, is exclusive, contrasts, or carries along; it is solely the frank, unexcelled path, and therefore it is called the subtle dharma. ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.26) Regarding the metaphor of the lotus flower: similarly, there are the coarse and the subtle. How so? Coarse and barren flowers have no fruit; or there is one flower with many fruits; or many flowers with one fruit; or one flower with one fruit; or first fruit and later flower; or first flower and later fruit. The first is a metaphor for non-Buddhists vainly cultivating pure practices without achieving anything. The next is a metaphor for ordinary beings serving their parents, receiving rebirth in the Brahmā heaven as retribution. The next is a metaphor for śrāvakas engaging in various ascetic practices and merely attaining nirvāṇa. The next is a metaphor for pratyekabuddhas, who by a single practice of detachment also attain nirvāṇa. The next is a metaphor for srotāpannas cultivating the path later on. The next is a metaphor for bodhisattvas first relying on conditioned cultivation to generate authentic cultivation later. All of these are coarse flowers and are not used as metaphors. The lotus flower has many wondrous qualities: for the sake of the lotus there is the flower, flower and fruit being simultaneously complete, which can serve as a metaphor for provisional being identical to the real; furthermore, when the flower opens the lotus appears, which can serve as a metaphor for provisional being identical to the real; furthermore, when the flower falls the lotus matures, and when the lotus matures it also falls, which can serve as a metaphor for neither provisional nor real. Due to various such appropriate meanings, the lotus flower is used as a metaphor for the subtle dharma. ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.27) Regarding the substance, there are four points: first, explaining the character; second, citing corroborating views; third, eliminating what is incorrect; fourth, concluding with the correct view. The character "substance" (體) is glossed as "propriety" (禮). Propriety is law: each is devoted to their own kin, each treats their own child as a child, and ruler and subject exercise restraint. If there is no propriety, then it is not lawful. The substance of the supramundane Dharma is likewise: wholesome and unwholesome, ordinary beings and sages, bodhisattvas and buddhas—none fall outside the dharma-nature. Directly pointing to the true aspect of reality constitutes the correct substance. Therefore, the "Life Span" chapter states: "It is not as the triple world is seen by the triple world; it is neither such nor different." If beings of the triple world see the triple world as different, people of the two vehicles see the triple world as such, bodhisattvas see the triple world as both such and different, and the Buddha sees the triple world as neither such nor different, while simultaneously illuminating both suchness and difference. Now, we take what the Buddha sees as the correct substance of the true aspect of reality. Vajragarbha speaks of the "Buddha's extremely subtle wisdom"; the phrasing differs, but the meaning is identical. His words say: "Empty and existent, non-dual, not different, inexhaustible." Emptiness is not an annihilationist non-existence; hence it is called "empty and existent." Existence is precisely emptiness, and emptiness is precisely existence; hence it is called "non-dual." It is not that apart from emptiness and existence there is separately a middle way; hence it is called "not different." Pervading all places, it is therefore called "inexhaustible." This also agrees with the intention of Nāgārjuna. The Mūlamadhyamakakārikā states: "The phenomena that arise from causes and conditions are identical to emptiness, identical to provisional designation, and identical to the middle." That the phenomena arising from causes and conditions are identical to emptiness means that this is not annihilationist non-existence. Being identical to provisional designation is non-duality. Being identical to the middle is being not different. That phenomena arise from causes and conditions means they pervade all places. Now, stating that the substance of the true aspect of reality is identical to the real through the provisional eliminates the slander of annihilationist non-existence; that it is identical to the provisional through the real eliminates the slander of establishment; that the provisional and the real are precisely non-provisional and non-real eliminates the slander of difference; that it simultaneously illuminates both the provisional and the real, pervading all places, eliminates the slander of exhaustion. This synthesizes the dual excellences of the two sūtras, elaborates the shared purport of the two treatises, reveals the distant convergence of the two masters, and illuminates the correct substance of the present sūtra. ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.28) I privately suggest that the dharma of the true aspect of reality horizontally shatters the four attachments of ordinary beings, and vertically shatters the realizations attained by the three kinds of sages. Shattering ordinary beings is easily understood. As for shattering sages: the two vehicles of the Tripiṭaka consider mere emptiness (但空) to be the ultimate. They are like a crystal bead: at first glance it resembles a genuine gem, but upon further examination it proves false. Śāriputra said: "We have equally entered the dharma-nature, yet have missed out on the Tathāgata's immeasurable knowledge and vision." The import of "empty and existent" directly shatters this realization. Practitioners of the shared teaching consider mere emptiness together with non-mere emptiness (不但空) jointly to be the ultimate. They are like a gem wrapped in multi-colored cloth: its luster alters according to the colors. Following the luster they perceive, they lose its original substance; chasing after black and yellow colors, they tumble down into the two vehicles. The Great Sūtra \[Mahāparinirvāṇa-sūtra\] states: "The śrāvaka sees only emptiness and does not see non-emptiness. Bodhisattvas not only see emptiness, but also see non-emptiness." Since what they see is already distinct, the import of "non-duality" directly shatters this realization. Practitioners of the distinctive teaching consider non-mere emptiness to be the ultimate. It towers far above the two extremes, like the moon outside the clouds; discarding the extremes and grasping the middle, it is like abandoning emptiness to seek emptiness. The import of "not different" directly shatters this realization. If that exists and this does not, then the true Dharma does not pervade; the import of "inexhaustible" also shatters this realization. None of these constitute the Buddha's extremely subtle wisdom, and they do not share the intention of Vajragarbha. They are not the Buddha's realization of the fundamentally existent and permanently abiding, and thus do not agree with the "Expedient Means" chapter. They do not pervade all places, and thus do not agree with the "Life Span" chapter. Since they do not tally with the correct substance, to what dharma do they belong? Mere emptiness is the real of transforming others; both mere and non-mere is the real of both self-practice and transforming others. Transcending the middle of the two extremes is the provisional of self-practice. All of these are teachings of other sūtras, not the substance of the present sūtra. The substance of the present sūtra realizes that the provisional and real of transforming others are precisely the provisional and real of self-practice, just as the body within the dirty clothes is in reality the elder. It realizes that the provisional and real of both self-practice and transforming others are precisely the provisional and real of self-practice, just as the jewel sewn inside the garment is indeed an invaluable treasure. The provisional of self-practice is precisely the real of self-practice. It is like all worldly vocations and industries, none of which contradict the true aspect of reality. A single color or a single scent is nothing other than the Middle Way. How much more so could the real of self-practice fail to be the real! ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.29) Regarding the central purport, there are three points: first, indicating it; second, screening it; third, concluding. ### [1.30](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.30) "Purport" means the essential. It refers to the cause and fruit of the Buddha's self-practice serving as the central purport. Why is it essential? Immeasurable wholesome qualities are subsumed when cause is spoken of; immeasurable realizations are subsumed when fruit is spoken of. It is like hauling the main cord of a net, where no mesh fails to move; or pulling one corner of a garment, where no thread fails to follow. Therefore it is called the essential purport. ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.31) However, concerning all these causes and fruits, one must clearly and properly discern them: we do not even accept the cause and fruit of the distinctive teaching, how much less the remaining causes and fruits! As for the remaining causes and fruits: formerly the three causes were greatly disparate while the three fruits were slightly alike; or the three causes were broadly alike while the three fruits were slightly disparate. Again, one cause soared far above while one fruit was not integrated. Where cause does not subsume all wholesomeness and fruit does not encompass all virtues, these are not the cause of the Buddha's self-practice, nor the fruit attained on the bodhimaṇḍa of the Buddha. Furthermore, to screen them: the causes and fruits practiced by the Buddha in the distant past as explained in various sūtras are all brushed aside, for all are expedient means and not the essential purport of the present sūtra. To grasp the core meaning: the cause exhausts the true practice of the remote past, and the fruit exhausts the true realization of the remote past. Such a cause vertically stands higher than the seven expedient means, and horizontally encompasses the dharmas of the ten dharma realms. Initially cultivating this practice of the true aspect of reality is called the Buddha-cause; what is attained on the bodhimaṇḍa is called the Buddha-fruit. It can only be known by wisdom, and cannot be fully expressed in words. Such cause and fruit are briefly cited to serve as the essential purport. ### [1.32](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.32) Regarding the function, there are three points: first, indicating it; second, screening it; third, its benefits. "Function" means dynamic efficacy. The three kinds of dual wisdoms of the provisional and real are all dynamic efficacies. Within dynamic efficacy, we further distinguish: the two wisdoms of self-practice, thoroughly illuminating the principle, are termed "power" (力); the two kinds of dual wisdoms of transforming others, comprehensively assessing capacities, are termed "function" (用). The two wisdoms of self-practice are nothing other than the two wisdoms of transforming others; the two wisdoms of transforming others are nothing other than the two wisdoms of self-practice. Illuminating the principle is assessing capacities, and assessing capacities is illuminating the principle. It is like Sarvārthasiddha drawing the ancestral king's bow to full draw, which is termed "power"; piercing seven iron drums, passing through an Iron Enclosing Mountain, and penetrating the earth to reach the water wheel, which is termed "function." The dynamic efficacy of the various expedient teachings is feeble, like an ordinary person's bow and arrow. Why? Formerly, capacities received the two wisdoms of transforming others, so their illumination of principle was not pervasive, the faith they generated was not deep, and their elimination of doubt was not exhaustive. Now, capacities receive the two wisdoms of self-practice, reaching the ultimate realm of the Buddha, giving rise to faith in the dharma realm, augmenting the perfect and subtle path, severing fundamental ignorance, and diminishing transformational birth and death. Not only do both the bodhisattvas of the physical body and those who have attained forbearance in the physical body benefit together, but both the bodhisattvas of the dharma-kāya and those in the ultimate stage of the dharma-kāya also benefit together. The work of transformation is immense and its nourishing benefit is vastly deep: such is the dynamic efficacy of this sūtra. ### [1.33](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.33) Regarding the characteristics of the teachings, there are three points: first, the characteristic of capacities being integrated or unintegrated; second, the characteristic of the path of transformation having an initial stage and final stage or not having them; third, the characteristic of master and disciples being distant or proximate. "Teachings" are the words of the sage bestowed upon subordinates; "characteristics" differentiate similarities and differences. How are they differentiated? As when the sun first rises, it first illuminates the high mountains: those who have deeply planted good roots respond to this sudden exposition. The sudden exposition fundamentally was not for the lesser; although the lesser were in the assembly, they were as if deaf and mute, truly because the lesser could not bear the great, and also because the great was separated from the lesser—this is like the Avataṃsaka. In terms of the Dharma bestowed upon capacities, where capacities receive great benefit, it is called the characteristic of the sudden teaching. In terms of the sequence of preaching, it is called the characteristic of the flavor of fresh milk drawn from a cow. Next, it illuminates the dark valleys: those of shallow practice partially understand their assigned portion and gradually achieve understanding—this is like the Tripiṭaka. The Tripiṭaka fundamentally was not for the great; although the great were in the assembly, with their tat-tathābhāva (suchness) unknown to the lesser, this is the lesser being separated from the great and the great being hidden from the lesser. In terms of the Dharma bestowed upon capacities, it is called the characteristic of the gradual teaching. In terms of the sequence of preaching, it is called the characteristic of the flavor of coagulated milk (curds). Next, it illuminates the level ground, its reflection shining upon myriad waters, conforming to whether the vessels are square or round, following the motion or stillness of the waves, displaying a single buddha-land so that it appears distinct in purity and defilement. It manifests a single body, varying in vastness and minuteness; with a single voice it preaches the Dharma, and each understands according to their kind: fear, joy, revulsion, the severing of doubt, and unshared spiritual powers. Hence there is seeing of purity and defilement, hearing of praise and censure, smelling of campaka and non-campaka flowers, flowers sticking to the body and not sticking to the body, wisdom having distinctions and lacking distinctions—this is like the Vimalakīrtinirdeśa and the Vaipulya. In terms of the Dharma bestowed upon capacities, it is still the gradual teaching. In terms of the sequence of preaching, it is the characteristic of the flavor of curdled milk (butter). Furthermore, there is another meaning: the great receive its light and function, while infants lose their vision; night-wanderers hide away, and laborers rise to work. Therefore the text says: "He preached only the real matter for bodhisattvas, but did not preach this true essential for us." Although the three kinds of persons study together, the two vehicles realize the fruit—all as detailed in the Pañcaviṃśatisāhasrikā Prajñāpāramitā. In terms of the Dharma bestowed upon capacities, it is still the gradual teaching. In terms of the sequence of preaching, it is called the characteristic of the flavor of clarified butter. Furthermore, there is another meaning: the sunlight shines everywhere, equalizing both high and low. Measuring shadows with a sundial, it neither shrinks nor exceeds. Whether a bow of the head, a low sound, a distracted thought, or a slight good, all attain the Buddha Path. He does not allow anyone to attain extinction alone, but delivers all to extinction through the extinction of the Tathāgata. All is as detailed in the present sūtra. In terms of the Dharma bestowed upon capacities, it is called the gradual-and-perfect teaching. In terms of the sequence of preaching, it is the characteristic of the flavor of ghee. ### [1.34](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.34) One should know that the parables of the Avataṃsaka share the same meaning as the Nirvāṇa \[Sūtra\]. The parables of the three sons, the three fields, the three horses, and so forth, all address bodhisattvas first, next reach the two vehicles, and finally equalize ordinary beings and sages (and so forth). ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.35) Question: ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.36) Since they are differentiated by the five flavors, why are they uniformly termed gradual? ### [1.37](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.37) Answer: ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.38) It is only from the perspective of the gradual that the five flavors can be clarified. Furthermore, if the lesser does not hear the great, the great is entirely sudden; if the great does not employ the lesser, the lesser is entirely gradual; if the great is used to shatter the lesser, this is the gradual and the sudden set forth side by side; if the lesser is carried along to clarify the great, this is the gradual and the sudden mutually supporting; if the lesser is converged into the great, this is the complete merging of the gradual and the sudden. Therefore the Anantanirdeśa-sūtra states: "In the two dharmas of the gradual and the sudden, the three paths and four fruits did not unite." At the present time they unite, which is precisely this meaning. ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.39) Question: ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.40) In what way do they mutually support each other? ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.41) Answer: ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.42) When the lesser hears the great, feeling ashamed of the lesser and admiring the great, this is the sudden supporting the lesser; when the Buddha commands Subhūti to transmit the teaching, greatly benefiting bodhisattvas, this is the gradual supporting the sudden. ### [1.43](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.43) The differentiation as stated above is solely from the perspective of the manifest, clarifying the characteristics of the gradual and sudden and the five flavors. If we discuss the indeterminate, the principle is not so. Although it is a sudden exposition on the high mountain, without stirring from the quiet site of enlightenment he roams and transforms the Deer Park; although he preaches the arising and cessation of the four noble truths, this does not impede non-arising and non-cessation; although he preaches the Buddha's realm for bodhisattvas, there is the wisdom and severance of the two vehicles; although the five persons realize the fruit, this does not impede eighty thousand devas from attaining the forbearance of the non-arising of dharmas. One should know that the sudden is precisely the gradual, and the gradual is precisely the sudden. The Great Sūtra states: "At times I preach what is deep; at times I preach what is shallow." Where one should ask, he refrains; where one should refrain, he asks. Within a single moment, a single exposition, a single thought-moment, the indeterminate is fully present. This is not like the old views that exclusively classified an entire text. It is entirely like this within each and every flavor; this is the manifest indeterminate. ### [1.44](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.44) As for the secret indeterminate, its meaning is not thus. The Tathāgata achieves supreme sovereignty over the Dharma: in wisdom, spiritual capacity, time, and place, across the three mysteries and four gates, there is no impediment or hindrance. In this assembly he expounds the sudden, while in the ten directions he expounds the gradual or the indeterminate. Those in the assembly of the sudden do not hear the ten directions, and the ten directions do not hear the assembly of the sudden. Or, in the ten directions he expounds the sudden or the indeterminate, while in this assembly he expounds the gradual. Neither knows or hears the other: to these it is manifest, to those it is secret. Or he expounds the sudden for one person, while for many he expounds the gradual or the indeterminate; or he expounds the gradual for one person, while for many he expounds the sudden. Neither knows of the other, being mutually manifest and secret. Or in one assembly he is silent while in the ten directions he speaks; in the ten directions he is silent while in one assembly he speaks. Or in both they are silent, or in both they speak. Neither knows of the other, being mutually manifest and secret. Although this is so, it still does not exhaust the Tathāgata's power of sovereignty over the Dharma. It can only be known by wisdom; it cannot be differentiated in speech. Although these are exceedingly numerous, they do not go beyond the gradual, the sudden, the indeterminate, and the secret. ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.45) Now, this Lotus \[Sūtra\] is manifest, not secret; it is the sudden after the gradual, not the gradual-gradual; it is unified, not un-unified; it is ghee, not the \[other\] four flavors; it is determinate, not indeterminate. Making distinctions in this way, this sūtra is distinct from all \[other\] sūtras. ### [1.46](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.46) Moreover, as for its difference: other teachings benefit beings in accordance with spiritual capacity, yet do not expound the Tathāgata's intent in deploying conversion. This sūtra clarifies the primordial beginning when the Buddha established the teachings, skillfully sowing for sentient beings the seeds of the sudden, the gradual, the indeterminate, and the manifest-and-secret; in the middle, by means of the five flavors of the sudden and gradual, he tamed and nurtured them to maturity; and furthermore, by means of the five flavors of the sudden and gradual, he delivered them. Simultaneously delivering, simultaneously maturing, and simultaneously sowing, round after round without cease, of tremendous might and fierce power, benefiting beings across the three periods of time—it is fully expounded as in the "Chapter on Faith and Understanding", and thus differs from other sūtras. ### [1.47](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.47) Furthermore, all \[other\] sūtras say: 'Under the Bodhi Tree, the Master's real wisdom was first perfected; rising from the Bodhi Tree, he first deployed provisional wisdom.' This sūtra clarifies that the Master's provisional and real \[wisdoms\] had already been perfected long before the Bodhi Tree. Other sūtras clarify that the disciples of the two vehicles cannot enter real wisdom, nor can they deploy provisional wisdom; this sūtra clarifies that the disciples entered the real long ago, and had also previously understood and practiced the provisional. Furthermore, all \[other\] sūtras do not even discuss the Master's and disciples' proximate provisional and real before the Bodhi Tree, let alone the distant; this sūtra clarifies that before the Bodhi Tree, the provisional and real are immensely distant, unknown even to those in the stage of succeeding \[to Buddhahood\] in a counting of worlds, let alone a counting of dust motes! The sūtra says: 'What had never been spoken in the past / is now all to be heard'—its earnest praise is indeed well-founded. One should know that this sūtra differs from all \[other\] teachings. ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.48) Second, concerning adducing proof: as Mañjuśrī's verse answering the question says: 'I saw the Buddha Candrasūryapradīpa; / his primordial light and portents were like this. / By this I know the present Buddha / wishes to expound the Lotus Sūtra.' Why only the two trillion? What the Buddha Mahābhijñājñānābhibhū and the Buddhas of the three periods of time in the chapter on the five Buddhas expounded were all named the 'Lotus'. The text says: 'The present Buddha emits a brilliant light, / assisting in revealing the meaning of the real mark.' It also says: 'The meaning of the real mark of all phenomena / has already been expounded for you all.' It also says: 'The One Revered by immeasurable multitudes / expounded the seal of the real mark.' This too shows that present and past alike take the real mark as their substance. ### [1.49](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.49) The text says: 'The Buddha will rain the Dharma-rain / to satisfy those who seek the Way.' This is the Dharma-rain of converging the three into the one, causing those who seek the causes of the Buddha-Way to be satisfied, and even converging all to make them satisfied. If it is the Dharma-rain of opening the proximate and revealing the distant, it causes those who seek the fruits of the Buddha-Way to be satisfied. The text says: 'If any of those people seeking the three vehicles / have doubts or regrets, / the Buddha will sever and remove them / so that none remain without remainder.' It also says: 'After a long time, the Dharma of all Buddhas / must ultimately expound the real.' This means severing the doubts of the three vehicles, five vehicles, seven expedient means, nine dharma realms, and so forth, causing them all to generate faith. This proves the function of the sūtra. ### [1.50](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.50) Furthermore, the "Chapter on the Supernatural Powers of the Tathāgata" says: 'To speak of its essentials, all the Dharmas possessed by the Tathāgata, all the sovereign supernatural powers of the Tathāgata, all the secret and essential treasuries of the Tathāgata, and all the exceedingly profound matters of the Tathāgata are all proclaimed, displayed, and clearly expounded in this sūtra.' 'All Dharmas' encompasses all Dharmas, both provisional and real; this proves the title of the sūtra. 'All sovereign supernatural powers': internal function is called sovereign, external function is called supernatural power; this proves the function. 'All secret and essential treasuries': not bestowing upon those who are not proper vessels is 'secret', the orthodox substance is 'essential', and containing much without accumulation is called 'treasury'; this proves the substance. 'All exceedingly profound matters': the real mark is called 'exceedingly profound'; cultivating causes for the sake of the real mark is called the 'profound cause'; and ultimate realization of the real mark is called the 'profound fruit'. Furthermore, the "Chapter on the Dharma Master" says: 'If one hears this sūtra, this is skillfully practicing the path of a bodhisattva'—this is the profound cause. 'As for those who seek the Buddha-Way, if all of them before me hear a single verse of the Saddharmapuṇḍarīka-sūtra, or even rejoice with a single thought of compliance, I will bestow a vyākaraṇa upon them all. Even if one hears it for a brief moment, one immediately attains the profound fruit of ultimate sambodhi.' This proves the central purport. ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.51) The reason two passages are adduced is that the affairs of the ancient Buddha were settled, so he cited the essentials in brief to resolve doubts; the present Buddha had finished speaking, so he cited the essentials in brief to confer entrustment. In between, he was expounding at length directly in response to spiritual capacities, which is why proof is not adduced there. If one were to adduce proof \[from there\], 'opening, displaying, awakening, and entering' is precisely the text: 'for the sake of the one great cause and condition' proves the title; 'the knowledge and vision of the Buddha' proves the substance; 'opening, displaying, awakening, and entering' proves the central purport; 'in order to cause sentient beings' proves the function; and 'this differs from other sūtras' proves the teaching. ### [1.52](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.52) Furthermore, the "Chapter on the Medicine King" raises ten metaphors to praise the teaching; now we adduce six of them: vast as the ocean, high as a mountain, full as the moon, illuminating as the sun, sovereign as the Brahmā King, and supreme as a Buddha. ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.53) The ocean has the virtue of the kan trigram, because myriad streams converge into it, and because they are of the same salty flavor. The Lotus is also like this: what the Buddha realized is where myriad goods converge together, riding together upon the buddha-yāna. Rivers, lakes, and streams do not possess this great virtue; other sūtras are also like this, and therefore the Lotus is the greatest. ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.54) The King of Mountains is the highest, because it is formed of the four jewels and purely inhabited by all the devas. The Lotus is also like this: it is at the summit of the teachings of the four flavors, free from the four slanders; in opening, displaying, awakening, and entering, it is of purely one capacity and one condition, of the same flavor of the Way, purely bodhisattvas without śrāvaka disciples. ### [1.55](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.55) The moon can wax and wane, and the moon gradually becomes full. The Lotus is also like this: because the provisional and the real share the same substance, and because it converges the gradual into the sudden. ### [1.56](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.56) Lamps, torches, stars, and the moon abide together with darkness, which exemplifies other sūtras preserving the path and fruit of the two vehicles and standing alongside the small; the sun can destroy darkness, which exemplifies the Lotus destroying the conjured city and removing the thatched hut. Furthermore, the sun outshines the stars and the moon, causing them not to appear; the Lotus sweeps away the traces and eliminates the expedient means. ### [1.57](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.57) A wheel-turning king is sovereign over the four realms; Śakra is sovereign over the Trāyastriṃśa heaven; the Great Brahmā is sovereign over the three realms. Other sūtras are sovereign either over saṃvṛti-satya, or over ultimate truth, or over the middle way; but these are merely sovereign over separate distinctions, not great sovereignty. Now this sūtra harmonizes the three truths into perfect interfusion and attains supreme sovereignty, like the Great Brahmā King. Other sūtras rescue sentient beings from birth-and-death, like the five sons of the Buddha being foremost among ordinary beings; or they rescue sentient beings into nirvāṇa, like a bodhisattva abiding above the non-learners. Now this sūtra rescues sentient beings, surpassing even the bodhisattvas of the expedient teachings, so that they become Dharma Kings, foremost of all. ### [1.58](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.58) Adducing these various metaphors clarifies that the characteristics of the teaching are the greatest. By analogy one knows that function, central purport, substance, and title are also vast as the ocean; and object, wisdom, down to benefit are also vast as the ocean. The characteristics of the teaching are like a mountain, standing above the teachings of the four flavors; function, central purport, substance, title, object, wisdom, and benefit are also like this. The characteristics of the teaching wax, wane, and become full like the moon; function, central purport, substance, title, object, wisdom, and benefit are also like this. The teaching destroys the conjured city; function, central purport, substance, title, object, wisdom, and benefit are also like this. The characteristics of the teaching are sovereign; the rest are also like this. The characteristics of the teaching are a king among kings; the rest are also like this. Not only are textual passages adduced to prove the teaching, but the other meanings are also established. ### [1.59](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.59) Third, concerning the sequential arising: that which can give rise is 'generating', and that which is given rise to is 'arising'. There is an order from front to back, and the coarse and subtle do not conflict with each other. Sengzhao said: 'A name has no efficacy to summon an object; an object has no reality to correspond to a name. When there is neither name nor object, where do name and object abide?' This expresses the intention of signlessness in the paramārtha. Speaking from the perspective of saṃvṛti-satya, without names there is no way to manifest phenomena; therefore we first explain the title. The name names the phenomenon, and the phenomenon is the substance; one seeks the name to recognize the substance. The substance cannot be met without the central purport; meeting the substance, one's own practice is already perfected. From the substance one gives rise to function, guiding and benefiting sentient beings. Since the benefits are manifold, one must distinguish the characteristics of the teaching. ### [1.60](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.60) In the "Chapter on Supernatural Powers", according to the sequence of the teaching, all phenomena are originally all Buddha-Dharmas. The Mahāparinirvāṇa-sūtra says: 'All worldly truth, as for the Tathāgata, is precisely supreme truth.' Sentient beings are inverted, claiming that it is not Buddha-Dharma; now it is clearly spoken and shown to them, and thus it is called 'all Dharmas'. ### [1.61](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.61) Wishing to expound this Dharma, he first startled and moved them with supernatural power, and thus it is called 'all sovereign supernatural powers'. Having seen the transformations, they were awakened and full of yearning, so that he could expound the teaching for them. The teaching interprets the real mark, and thus it is called the 'secret treasury'. Receiving the teaching and practicing it, there are causes and fruits, and thus it is called 'exceedingly profound matters'. Wishing to distinguish the four meanings as to their sameness and difference with other sūtras, he next clarified the characteristics of the teaching. ### [1.62](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.62) In the "Introductory Chapter", according to the sequence of practice: first, from the sūtra scroll or a spiritual friend, one hears and sees something, which is hearing the name. Hearing it, one infers the principle and the substance is manifested; to manifest the substance requires practice, and practice is cause and fruit, which is the central purport. Practice by itself dispels delusion, and also benefits sentient beings, which is the function. Distinguishing sameness and difference is the characteristics of the teaching. 'Opening, displaying, awakening, and entering' also accord with the sequence of practice: phenomena originally have neither opening nor closing, but now we call it the opening of the gate of expedient means, which is hearing the name; displaying the real mark is the substance; from one's own delusion attaining awakening is awakening to the cause; by means of the cause awakening to the fruit is the central purport; being awakened and thus entering deeply, and also causing others to enter, is the function; distinguishing sameness and difference is the teaching. The present five meanings follow the sequence of supporting practice in the "Introductory Chapter". ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.63) Fourth, concerning unfolding and folding: the five chapters together explain a single sūtra, making various distinctions in order to make it easy to understand. In general there are three kinds of unfolding and folding: namely, the fivefold, the tenfold, and metaphors. _First 63 of 233 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1)_ ## Linked texts (1) - [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.1.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1) · Pramāṇa