妙法蓮華經玄義 2

English (machine translation) 2

Language: English

Fourth, properly presenting the present view. This has two parts: first, briefly utilizing his terms to reveal the meaning of subtlety. The cause possessing three aspects: one dharma realm possessing the nine dharma realms is called 'broad substance.' The nine dharma realms being identical to the Buddha dharma realm is called 'high rank.' The ten dharma realms being identically empty, identically provisional, and identically middle is called 'long function.' Discussing three in terms of the one, and discussing one in terms of the three—neither distinct, nor horizontal, nor one—hence it is called 'subtle.' The fruit's substance possessing three aspects: the substance pervading all places is called 'broad substance.' Having long since achieved buddhahood in the remote and distant past is called 'high rank.' Projecting traces from the original source to benefit beings throughout the three times of past, present, and future is called 'long function.' These are the six aspects of cause and fruit, which differ from other sūtras, and therefore it is called 'subtle.'

2.3

Furthermore, the milk sūtras have one kind of cause and fruit that is broad, high, and long, and one kind of cause and fruit that is narrow, low, and short, so there is one coarse and one subtle. The curd sūtras have only one kind of cause and fruit that is narrow, low, and short, being only coarse without subtlety. The raw butter sūtras have three kinds of cause and fruit that are narrow, low, and short, and one kind of cause and fruit that is broad, high, and long, so there are three coarse and one subtle. The cooked butter sūtras have two kinds of cause and fruit that are narrow, low, and short, and one kind of cause and fruit that is broad, high, and long, so there are two coarse and one subtle. The ghee sūtras have one kind of cause and fruit that is broad, high, and long, being only subtle without coarseness. Furthermore, the subtle cause and subtle fruit of the ghee sūtras are not different from the subtle cause and subtle fruit of the various [other] sūtras, and therefore it is called subtle.

2.4

Next is the explanation according to contemplation of mind. If, when contemplating one's own mind, it does not possess the minds of sentient beings and the mind of the Buddha, its substance is narrow; if it possesses them, its substance is broad. If one's own mind does not equal the Buddha's mind, its position is low; if it equals the Buddha's mind, its position is high. If one's own mind, the minds of sentient beings, and the Buddha's mind are not identical with the empty, identical with the provisional, and identical with the middle, their function is short; if they are identical with the empty, identical with the provisional, and identical with the middle, their function is long. Furthermore, to thoroughly penetrate within a single dharma realm the positions of the six identities across the ten dharma realms is also to be broad in substance, high in position, and long in function. First, treating the ten dharma realms reveals the oneness of principle; next, treating the five flavors is based on the oneness of teaching; next, treating the contemplation of mind is based on the oneness of practice; next, treating the six identities is based on the oneness of persons. This concludes the brief indication of the profound meaning.

2.5

As for the extensive explanation, first comes the Dharma, and next the profound. The master of Nanyue brought forward three kinds, namely the dharmas of sentient beings, the dharmas of buddhas, and the dharmas of mind. As the sūtra says: 'In order to cause sentient beings to open, reveal, awaken to, and enter into the vision and knowledge of the Buddha.' If sentient beings lacked the Buddha's vision and knowledge, what opening could be spoken of? One should know that the Buddha's vision and knowledge is stored within sentient beings. Furthermore, the sūtra says: 'Solely with the eyes born of father and mother'—this is the physical eye; 'he completely sees Mount Meru inside and out'—this is the divine eye. Thoroughly seeing all visible forms without defiled attachment is the wisdom eye. Seeing visible forms without error is the dharma eye. Although he has not yet attained the undefiled, his eye faculty is pure. If this single eye possesses the functions of all the eyes, it is the buddha eye. This is the passage in the present sūtra that clarifies the profundity of the dharmas of sentient beings. The Mahāparinirvāṇa-sūtra says: 'Those who study the Mahāyāna, though having physical eyes, are said to have buddha eyes. The five faculties of ears, nose, and so forth are also likewise.' The Aṅgulimālīya-sūtra says: 'That so-called faculty of the eye, in the constancy of the Tathāgatas, is complete and practiced without diminution, seeing clearly and distinctly.' Up to the mental faculty, it is also likewise. The Pañcaviṃśatisāhasrikā Prajñāpāramitā says: 'Because the six sovereign kings are pure by nature.' It also says: 'All dharmas converge into the eye; this convergence is unsurpassable.' If the eye itself is unapprehendable, how much more so that there should be convergence or non-convergence? Up to all dharmas converging into the mind, it is also likewise. This is the various sūtras clarifying the profundity of the dharmas of sentient beings.

2.6

Regarding the profundity of the dharmas of buddhas: as the sūtra says, 'Stop, stop! There is no need to speak; my Dharma is wondrous and inconceivable.' The dharmas of buddhas do not go beyond the provisional and the real: 'This Dharma is extremely profound and wondrous, difficult to see and difficult to comprehend. Among all classes of sentient beings, none can know the Buddha'—this is the profundity of the real wisdom. 'And as for the Buddha's other various dharmas, likewise none can measure them'—this is the profundity of the Buddha's provisional wisdom. As for these two dharmas, only a buddha together with a buddha can exhaustively fathom the real mark of all dharmas; this is called the profundity of the dharmas of buddhas.

2.7

Regarding the profundity of the dharmas of mind: as in the chapter 'Comfortable Conduct', cultivating and gathering one's mind, one contemplates all dharmas as unmoving and non-regressing. There is also the single moment of rejoicing, and so forth. The Samantabhadra-dhyāna-sūtra says: 'My mind is inherently empty; sin and merit have no master,' and 'Contemplating the mind, there is no mind; dharmas do not abide in dharmas.' It also says: 'Mind is purely Dharma.' The Vimalakīrtinirdeśa says: 'Contemplating the real mark of the body, one contemplates the Buddha likewise. The liberation of all buddhas should be sought within the mental conduct of sentient beings.' The Avataṃsaka-sūtra says: 'Mind, buddha, and sentient beings—these three are without distinction,' and 'Breaking open a fine atom of the mind brings forth scrolls of sūtras of a trichiliocosm.' This is called the profundity of the dharmas of mind.

2.8

Now, relying on these three dharmas, I shall further distinguish them extensively. If one extensively treats the dharmas of sentient beings, one comprehensively discusses in a general way all causes and effects and all dharmas. If one extensively treats the dharmas of buddhas, this is based on the fruit. If one extensively treats the dharmas of mind, this is based on the cause.

2.9

The dharmas of sentient beings are divided into two: first, listing the numerical dharmas, and next, explaining the characteristics of the dharmas. As for the numbers, sūtras and treatises sometimes clarify that a single dharma subsumes all dharmas, which is the mind: 'In the three realms there is no other dharma; it is created by the one mind alone.' Sometimes they clarify that two dharmas subsume all dharmas, namely name and form: 'In all the world, there are only name and form.' Sometimes they clarify that three dharmas subsume all dharmas, namely life, consciousness, and warmth. Such increments in number go up to hundreds of thousands. The present sūtra uses ten dharmas to subsume all dharmas: 'That is to say, of all dharmas: such appearance, such nature, such substance, such power, such activity, such cause, such condition, such effect, such retribution, and such ultimate equality of beginning and end.' The master of Nanyue read this text taking all as suchness (ru), and therefore called them the ten suchnesses.

2.10

The master of Tiantai said: 'Reading the text according to its meaning, there are three shifts in all. The first says: this appearance is suchness, this nature is suchness, up to this retribution is suchness. The second says: such appearance, such nature, up to such retribution. The third says: the appearance is like this, the nature is like this, up to the retribution is like this. If one takes them all as suchness, the name "suchness" is not distinct, which is the meaning of emptiness. If one reads them as "such appearance" and "such nature", indicating the appearance and nature within emptiness, these are nominal designations unfolding differently, which is the meaning of the provisional. If one reads them as "the appearance is like this", it is like this according to the real mark of the middle way, which is the meaning of the middle.' For the purpose of distinguishing them to make them easy to understand, one clarifies emptiness, the provisional, and the middle; but stating it according to the grasped meaning, emptiness is identical with the provisional and the middle. Clarifying emptiness with reference to suchness, when one is empty, all are empty. Indicating suchness to clarify appearance, when one is provisional, all are provisional. Treating it with reference to the 'is like this' of the middle, when one is middle, all are middle. They are not one, two, or three, yet are one, two, and three; neither vertical nor horizontal, this is called the real mark. Only a buddha together with a buddha can exhaustively fathom this Dharma. These ten dharmas subsume all dharmas. If based on ease of meaning, one makes the three conceptual distinctions. If based on ease of recitation, one should follow the verse text which says: 'Such great effects and retributions, and the meaning of the various natures and appearances' (and so forth).

2.11

Next is determining the provisional and the real. Master Guangzhai took the first five suchnesses as provisional, belonging to ordinary beings; the next four suchnesses as real, belonging to noble ones; and the last one suchness as concluding the provisional and the real collectively. He cited the verse as proof, saying: '"Such great effect and retribution"—because of "great", one knows it is real; "various natures and appearances"—therefore one knows it is provisional.' I fear this is not so. The meaning of 'great' has three senses: great, manifold, and superior. If one takes 'great' to be real, one should also take 'manifold' and 'superior'. How could the designation 'various' not have the meaning of manifold? If one says the provisional belongs to ordinary beings, why would ordinary beings have no real? If the real belongs to noble ones, why would noble ones have no provisional? To diminish and eliminate them like this is a meaning that cannot be relied upon. Furthermore, the masters of the northern region took the first five as provisional and the latter five as real. These are all merely human conjectures.

2.12

Now, in clarifying the provisional and the real, the ten suchnesses are applied to the ten dharma realms, namely the six paths and the four kinds of noble ones. All being called dharma realms has three meanings: First, the ten numbers all depend on the dharma realm, and outside the dharma realm there are no further dharmas. The dependent and the locus of dependence are designated together, hence one says the ten dharma realms. Second, these ten kinds of dharmas have different limits; causes and effects are distinctly separated, and ordinary beings and noble ones are different, so one adds 'realm' to them. Third, these ten are all identical with the dharma realm, subsuming all dharmas. All dharmas converge into the hell realm; this convergence is unsurpassable. Being itself identical with principle, having nothing further upon which to depend, it is therefore named the dharma realm. Up to the buddha dharma realm, it is also likewise.

2.13

If the ten numbers depend on the dharma realm, the dependent follows the locus of dependence, which enters the realm of emptiness. That the ten realms have separate boundaries is the provisional realm. That the ten numbers are all the dharma realm is the middle realm. Desiring to make it easy to understand, one makes such distinctions. But stating it according to the grasped meaning, emptiness is identical with the provisional and the middle, without one, two, or three, as explained above.

2.14

This single dharma realm possesses ten suchnesses; the ten dharma realms possess one hundred suchnesses. Furthermore, since one dharma realm possesses nine dharma realms, there are then one hundred dharma realms and one thousand suchnesses. Grouping them into five distinctions: first, evil; second, good; third, the two vehicles; fourth, bodhisattvas; fifth, buddhas. Determining them as two dharmas: the first four are provisional dharmas, and the latter one is the real dharma. Discussed in detail, each possesses both provisional and real, but for now we rely on these two meanings.

2.15

However, this provisional and real is inconceivable; it is indeed the object of the two wisdoms of all buddhas of the three times. Taking this as object, what dharma is not included? This object giving rise to wisdom, what wisdom is not given rise to? Therefore the text says 'all dharmas'. 'All dharmas' is the breadth of the object illuminated. 'Only a buddha together with a buddha can exhaustively fathom' clarifies that the illuminating wisdom is deep, reaching the ultimate limit and exhausting the bottom. That 'the gate to their wisdom is difficult to understand and difficult to enter' praises the profundity of the object. 'The wisdom I have attained is subtle, wondrous, and supreme' praises that the wisdom matches the object. The prose of the 'Expedient Means' chapter briefly explains this Dharma. Later, opening, revealing, awakening to, and entering explains this Dharma extensively. The burning house is a parable for this Dharma. Faith and understanding is the comprehension of this Dharma. The elder bequeathing the inheritance to his son is this Dharma. The medicinal herbs describe and establish this Dharma. The conjured city guides into this Dharma. Such various metaphors are merely designating this provisional and real Dharma of the ten suchnesses. The Tathāgata thoroughly penetrates, exhausting the bottom of the ten dharmas and reaching the limit of the ten dharmas, clearly recognizing sentient beings: whether they have seeds or non-seeds, whether sprouted or unsprouted, whether ripened or unripened, whether liberatable or unliberatable; he knows them in accordance with reality, without any error. Although Aṅgulimāla was an evil person, because the nature of the real mark was ripe, he immediately attained deliverance. Although the monk of the fourth dhyāna was a good person, because the nature and appearances of evil were ripe, he was instantly incapable of deliverance. One should know that the dharmas of sentient beings are inconceivable: though real they are provisional, though provisional they are real; real and provisional are mutually identical, without hindering each other. One must not look upon sentient beings with the eyes of oxen and sheep; one must not evaluate sentient beings with the mind of an ordinary person. Only one whose wisdom is like the Tathāgata can evaluate them. Why is this? Because the dharmas of sentient beings are profound.

2.16

Next is explaining the ten dharmas of suchness. First, the general explanation; later, the specific explanation.

2.17

As for the general explanation: appearance is based on the external, observable and distinguishable, hence named 'appearance'. Nature is based on the internal, one's own share not changing, hence named 'nature'. The primary substance is named 'substance'. Function and efficacy is 'power'. Constructing and making is 'activity'. Habitual cause is 'cause'. Auxiliary cause is 'condition'. Habitual effect is 'effect'. Retributive effect is 'retribution'. The initial appearance is the beginning; the final retribution is the end. The point of convergence is the ultimate equality (and so forth). If interpreted in terms of suchness, the initial and the final both being empty is equality. If interpreted in terms of nature and appearance, the mutual presence of the initial and the final is equality. If interpreted in terms of the middle, the initial and the final both being the real mark is equality. Now, not relying on these three dharmas being separately present, their complete endowment is ultimate equality. As for the ultimate, the middle alone is the ultimate, which is to take the real mark as equality.

2.18

Next is the specific explanation: taking those of similar nature and category, they are combined into four rounds. First, the four bad destinies; next, humans and devas; next, the two vehicles; next, bodhisattvas and buddhas.

2.19

First is clarifying the ten dharmas of the four destinies. 'Such appearance' is an evil appearance, indicating a fall into an undesirable place. For example, before misfortune befalls a person, an ominous complexion is already manifest; a physiognomist observes and distinguishes it, able to predict disaster and decline. When an evil appearance arises, it remotely indicates Naraka; ordinary beings do not know it, the two vehicles know it vaguely, bodhisattvas know it not deeply, and the Buddha knows its utmost limit. Just like an expert physiognomist who thoroughly sees from beginning to end, it is therefore called 'such appearance'.

2.20

As for 'such nature', it is the nature of one's own dark share. Purely habituated to dark evil, it is difficult to alter. Just as wood contains fire and breaks forth when encountering conditions. The Mahāparinirvāṇa-sūtra says: 'Because conditioned dharmas have a productive nature, production can produce them.' This evil has the productive nature of the four destinies, so conditions can activate it. As with statues of clay or wood, although having an external appearance, inwardly they lack a productive nature, so production cannot produce them. The evil nature is not like this, hence it is said: 'such nature'.

2.21

As for 'such substance', it takes that crushed, coarse and evil form and mind as its physical substance. Furthermore, in the present lifetime it has already crushed the mind, and in the future lifetime it will crush the form. Again, in the present lifetime the flower-reward also crushes form and mind, and in the future lifetime the fruit-retribution also crushes form and mind. Therefore it takes the crushed form and mind as its substance.

2.22

As for 'such force', it is evil efficacy. For example, like a piece of material: although it has not yet been used, by pointing out what it is capable of, one says it is useful. The Mahāparinirvāṇa-sūtra says: 'To build a house one takes wood, not thread; to make cloth one takes thread, not mud or wood.' The hells have the function of ascending knife-trees and sword-mountains; the hungry ghosts have the function of swallowing molten copper and eating red-hot iron; among animals, the strong subdue the weak, fish chew upon one another, and they haul carts and pull heavy loads—these are all evil forces and functions.

2.23

As for 'such action', contriving and managing, moving the three karmas, and initiating various evils are termed 'action'. The eighth fascicle of the Mahāparinirvāṇa-sūtra says: 'For example, in the world, one who commits evil deeds is called a half-person.' Once one performs evil deeds, it is called the action of the hells.

2.24

As for 'such cause', it is the habitual cause of evil. Arising from its own seeds, the habit continues unbroken; because habit is activated, evil is easily accomplished, and therefore it is called 'such cause'.

2.25

As for 'such condition', it is conditioning assistance. That is to say, all evil self and possessions of a self, and all their utensils and provisions, can assist in accomplishing habitual karma; just as water can moisten seeds, retributional causes are therefore taken as conditions.

2.26

As for 'such effect', it is the habitual effect. Just as a person of great lust receives a hellish body and, seeing instruments of suffering, supposes them to be objects of desire and immediately gives rise to defiled attachment—this is called the habitual effect.

2.27

As for 'such retribution', it is the fruit-retribution. Just as a person of great lust, when in the hells, upon approaching an object of desire immediately suffers the agony of copper pillars and iron beds. Therefore it is called 'such retribution'.

2.28

As for 'ultimate equality from beginning to end', there are three meanings. The beginning is empty and the end is also empty, hence they are called equal. Again, evil fruit-retribution is present within the initial mark and nature; here the end is equal to the beginning. The initial mark and nature are present within the evil fruit-retribution; here the beginning is equal to the end. If the later events did not exist beforehand, a physiognomist would not be able to predict them in advance; if the earlier events were not present in the later, a physiognomist would not be able to trace them in retrospect. One should know that the beginning and the end are mutually present; this explains equality in terms of conventional phenomena. The mind of the middle, real principle is not different from the fruit of buddhahood. A single form or a single scent is nothing other than the Middle Way; this explains equality in terms of principle. For these reasons, it is therefore said that 'from beginning to end they are ultimately equal'; because the three meanings are fully complete, it is called equal.

2.29

Next, in discerning the ten dharmas of the human and deva realms, one speaks solely in terms of wholesome bliss, distinct from the four evil destinies. The mark indicates pure ascent. The nature is white dharmas. The substance is blissful form and mind. The force is being a capable vessel for the good. The action is generating the two goods of cessation and practice. The cause is white karma. The condition is the wholesome self and possessions of a self, with all their utensils and provisions. The effect is the spontaneous arising of a mind repaying goodness. The retribution is the natural undergoing of pleasure. 'Equality' is as explained previously (and so on).

2.30

Next, in discerning the ten dharmas of the dharma realm of the two vehicles, they are treated in terms of the true and unconditioned. The mark indicates nirvāṇa. The nature is non-white, non-black dharmas. The substance is the five-part dharma-kāya. The force is the ability to shift and exit, being a capable vessel for the Way. The action is diligent and zealous exertion. The cause is uncontaminated right wisdom. The condition is the various practices that assist the Way. The effect is the four fruits. Since the two vehicles are no longer reborn, there is therefore no retribution. Why is the activation of the true an effect, while retribution is not posited? When uncontaminated dharmas arise, they repay the habitual cause, obtaining this habitual effect. The uncontaminated impairs rebirth and is not a dharma that pulls one into rebirth, so there is no subsequent retribution. If the [first] three fruits have retribution, it is because residual mental clinging is not yet severed: either seven rebirths, or one return, or rebirth in the form realm, which is not uncontaminated retribution. Therefore there are only nine, not ten. If one relies on the Mahāyāna, this uncontaminated is still called contaminated. The Mahāparinirvāṇa-sūtra says: 'Those who are adorned with merit are conditioned and contaminated.' Since these śrāvaka saṅghas are not truly uncontaminated and do not impair distinctive afflictions, still undergoing transformation rebirth, then uncontaminated is the cause and ignorance is the condition for being born in the transformation land, and so there is retribution.

2.31

Next, in clarifying the ten dharmas of the bodhisattva and buddha realms, here there is a further fine distinction of three kinds of bodhisattvas (and so on). For the bodhisattvas of the six perfections, mark, nature, substance, and force are discussed in terms of merit; wholesome karma is the cause; defilement is the condition; and the severance of fetters in thirty-four mental states is the effect. A buddha then has no retribution, while the bodhisattva is complete with all ten. For the bodhisattvas of the shared teaching, mark and nature are discussed in terms of the uncontaminated. Before the sixth stage, residual mental clinging receives retribution; at the sixth stage, mental clinging is exhausted and they do not receive a subsequent existence, taking vows to sustain habitual rebirth, which is not true karmic retribution, and so they have only nine and not ten. For the bodhisattvas of the distinctive teaching, the ten dharmas are discussed in terms of practicing the sequential contemplation of the Middle Way. Although this person has severed general afflictions, they know of their own accord that there is rebirth, and thus are complete with the ten dharmas (and so on).

2.32

Now, being born through transformation has three differences: First, those who have not severed distinctive afflictions at all and are born through transformation are those of the Tripiṭaka two vehicles and the three vehicles of the shared teaching. They are analogous to ordinary mortals bound to the earth in fragmented [lifespans], who have not subdued view and thought [afflictions] (and so on). Second, those who subdue distinctive afflictions and are born through transformation are persons of the thirty mental stages in the distinctive teaching who practice the Middle Way, subduing [afflictions] without yet severing them, analogous to the expedient paths of the Hīnayāna in fragmented [lifespans] (and so on). Third, those who sever distinctive afflictions and are born through transformation are like those at the first bhūmi or the first abidance who sever afflictions. They are analogous to the first fruit [srotāpanna], who, although having severed the [afflictions of] viewing the truth, still has seven rebirths; they are also like this. If one is born without yet having severed or subdued them, one uses expedient practices, with the true uncontaminated as the cause and ignorance as the condition. If one has subdued or severed them, attachment to the Dharma in accord with the Way is the cause, and ignorance is the condition for being born in the transformation land (and so on).

2.33

As for the ten dharmas of the buddha realm, they are all distinguished in terms of the Middle Way. The Vimalakīrti-nirdeśa says: 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is the conditioning cause as the buddha mark. That nature relies on what is internal means that wisdom and vows still remain without being lost; wisdom is the revealing cause as the buddha nature. The mind pure in its own nature is the direct cause as the buddha substance. These are the three tracks (and so on). Force: initially generating the bodhimind and transcending the two vehicles is called force. Action: the commitments of the four universal vows. Cause: the adornment of wisdom. Condition: the adornment of merit. Effect: in a single moment of thought corresponding, great awakening shines brightly, with unsurpassed bodhi as the habitual effect. Retribution: the fruit of the great parinirvāṇa, the fruit of the virtue of severance, dhyāna and samādhi, completely fulfilling all things—this is the fruit-retribution. That the beginning and end are equal means that the three truths of mark and nature are not different from the three truths of the ultimate; therefore it is said they are equal. That the truth of emptiness is equal means that from the original suchness of sentient beings up to the suchness of the Buddha, all are equal. That the conventional truth is equal means that before sentient beings have generated the [bodhi]mind, the Buddha prophesies that they will become buddhas; once the Buddha has already achieved buddhahood, he preaches the events of his own past lives—this is the provisional equality of the mutual presence of beginning and end. That the middle is equal means that both ordinary and sagely are the true mark. Regarding the buddha realm, there are also nine and also ten.

2.34

Speaking in general terms, from stage to stage there are the myriad practices, with merit as the cause, ignorance as the condition, and habitual effects and retributional effects, partially attaining the ten dharmas, none being incomplete.

2.35

This sūtra says: 'Obtaining an immeasurable, uncontaminated, and pure fruit-retribution. Having long cultivated brahma-conduct in the Dharma of the Dharma King, only today do we obtain its fruit-retribution.' It also says: 'Obtained through deeds long cultivated.' The Mahāparinirvāṇa-sūtra says: 'May the food I offer now obtain an unsurpassed retribution.' The Benevolent Kings Sūtra says: 'The three worthies and ten sages abide in fruit-retribution.' The Mahāyānasaṃgraha says: 'Samsāra conditioned by cause and condition; samsāra having a remainder.' These all discuss fruit-retribution in terms of parts; fruit-retribution is simply arising and ceasing. Why? Because a portion of ignorance is exhausted, cessation is discussed; because true illumination becomes increasingly abundant, arising is spoken of. Again, because residual ignorance remains, arising is spoken of; because one portion of delusion is removed, cessation is spoken of. The Mahāprajñāpāramitā-śāstra says: 'One person is able to weed, one person is able to sow.' The myriad practices supporting and accomplishing are like sowing; wisdom destroying delusion is like weeding. Increasing the Way and decreasing rebirth—the meaning lies in this. All forty-one stages possess the ten dharmas.

2.36

If we speak with respect to wondrous awakening, there are also nine and also ten. Why? The wisdom of the Middle Way serves to decrease rebirth; since rebirth is not yet exhausted, there are differences in arising and ceasing across the various stages. In wondrous awakening, the meaning of decreasing rebirth is complete; in the final [state], how could retribution be spoken of? Therefore it is said: 'Only the Buddha alone dwells in the pure land; with the thirty rebirths exhausted, he equals great awakening.' There is no future samsāra, because afflictions are exhausted. The virtue of wisdom is already complete, with no further habitual effect; not receiving a subsequent body, there is thus no fruit-retribution. Furthermore, in terms of present, lifetime, and future, nine or ten are posited (and so on). If one relies on the text of the Mahāparinirvāṇa-sūtra, 'wishing to obtain the unsurpassed retribution' clarifies that the retribution of the buddha realm is unsurpassed. Since the Buddha's retribution is said to be unsurpassed, the nine dharmas such as the Buddha's mark and nature are all likewise unsurpassed. Why? The marks and natures of the six destinies entirely indicate the five entrenchments. The marks and natures of the two vehicles indicate the destruction of the four entrenchments, but entirely indicate ignorance. The marks and natures of bodhisattvas indicate sequentially destroying the five entrenchments. The marks and natures of the Buddha indicate the knowledge of all aspects, pure as empty space, because it is undefiled by the five entrenchments. The ten dharmas of the Buddha are the most unsurpassed (and so on).

2.37

Furthermore, the marks of the six destinies indicate the suffering of samsāra. The marks of the two vehicles indicate the bliss of nirvāṇa. The marks of the buddha realm indicate neither samsāra nor nirvāṇa, but the eternity, bliss, self, and purity of the Middle Way; therefore it is said that the buddha realm is the most unsurpassed. Furthermore, the four destinies indicate evil; humans and devas indicate good; the two vehicles indicate uncontaminated good; bodhisattvas and buddhas indicate non-contaminated and non-uncontaminated good; therefore the buddha realm is the most unsurpassed. Furthermore, the six destinies indicate dharmas produced from causes and conditions in the realms of existence; the two vehicles indicate identical to emptiness; bodhisattvas indicate identical to the provisional; the Buddha indicates identical to emptiness, identical to the provisional, and identical to the middle; therefore the buddha realm is the most unsurpassed. Furthermore, the four destinies only indicate evil and cannot indicate good. The marks of humans and devas only indicate good and cannot indicate evil. The two vehicles only indicate the uncontaminated and do not combine good and evil. The marks of the Buddha combine and indicate all marks. If one understands the marks of the Buddha, one universally understands all marks; for this reason the buddha realm is the most unsurpassed. Therefore the Collection of the Worthies and Sages says: 'The intermediate existence of the hells only sees the hells and cannot know the higher destinies. The intermediate existence of devas can know devas and those below.' Their marks indicate this, which is not called correct and universal knowledge. The Buddha's marks indicate correct and universal knowledge. Since the Buddha's wisdom universally knows all marks, the scriptural teachings should preach them universally.

2.38

If one applies this dharma across the teachings of the five flavors: the milk teaching preaches both natures and marks of the bodhisattva realm and the buddha realm. Some enter identical to the provisional and so on, or enter identical to the middle and so on; entering the middle is indeed unsurpassed, but because it carries along one expedient, it is not completely unsurpassed. The curd teaching only clarifies the marks and natures of the two vehicles, obtaining entry into analytical emptiness and so on; it does not yet clarify entry into identical to emptiness and so on, so how much less the rest! Therefore it is not unsurpassed. Raw curd clarifies four kinds of marks and natures: either entering analytical emptiness and so on, or entering identical to emptiness and so on, or entering identical to the provisional and so on, or entering identical to the middle and so on. Only the Buddha's marks and natures obtain entry into identical to emptiness, identical to the provisional, and identical to the middle; yet because it carries along three expedients, it is not unsurpassed. Cooked curd clarifies three kinds of marks and natures: either entering identical to emptiness, or entering identical to the provisional, or entering identical to the middle. Only the Buddha's natures and marks obtain entry into identical to emptiness, identical to the provisional, and identical to the middle; yet because it carries along two expedients, it is not unsurpassed.

2.39

This Saddharmapuṇḍarīka-sūtra clarifies that the nine kinds of natures and marks all enter into the identical-with-emptiness, identical-with-provisionality, and identical-with-the-middle. "You are truly my sons, and I am truly your father." Of one color and one taste, it is purely the Buddha-Dharma with no other dharma remaining; thus one knows that the Buddha realm is supreme above all. Furthermore, regarding what the other sūtras clarified of the nine natures and marks—that they could not enter the Buddha nature and marks of the identical-with-emptiness, identical-with-provisionality, and identical-with-the-middle—this sūtra opens expedient means across them all, universally causing them to enter. Moreover, considering their marks and natures, they are themselves identical with emptiness, identical with provisionality, and identical with the middle, without needing to speak of leading them in. For this reason, the Tathāgata diligently praised this Saddharmapuṇḍarīka-sūtra as supreme above all; the meaning lies precisely in this.

2.40

Furthermore, the hundred realms and thousand dharmas are exceedingly numerous, crisscrossing and interweaving; we summarize them with verses from sūtras and treatises to make them easy to understand. A verse from the Madhyamakaśāstra states: "Dharmas that arise from causes and conditions, / I declare to be identical with emptiness; / It is also called conventional designation, / And is also the meaning of the middle way." The marks and natures of the six destinies are precisely dharmas arisen from causes and conditions. The marks and natures of the two vehicles and the bodhisattvas of the shared teaching are what "I declare to be identical with emptiness." The marks and natures of the bodhisattvas of the distinctive teaching of the six perfections are what "is also called conventional designation." The marks and natures of the Buddha realm are what "is also the meaning of the middle way." Although the summary is brief, it subsumes the vast array preceding it, and the meaning can thus be seen (and so forth). Furthermore, a verse from the Mahāparinirvāṇa-sūtra states: "All conditioned things are impermanent, / These are dharmas of arising and ceasing; / When arising and ceasing have ceased, / Extinction into tranquility is bliss." The marks and natures of the six destinies are precisely all conditioned things. The marks and natures of the two vehicles and the shared teaching are impermanence. The marks and natures of the bodhisattvas of the distinctive teaching are the cessation of arising and ceasing. The marks and natures of the Buddha realm are extinction into tranquility as bliss. Furthermore, when arising and ceasing have ceased, extinction into tranquility being bliss belongs to the marks and natures of the distinctive teaching. Finding tranquility within the very arising and ceasing, without awaiting their cessation before it is called bliss—this constitutes the marks and natures of the Buddha realm of the perfect teaching (and so forth). Furthermore, the common precept verse of the seven buddhas states: "Do not commit any evil, / Practice all goods, / Purify one's own mind: / This is the teaching of all buddhas." The marks and natures of the four destinies are precisely all evils. The marks and natures of humans and devas are all goods. Purifying one's own mind includes purifying the mind through analytical reduction of forms, which is the marks and natures of the two vehicles; purifying the mind by entering the provisional, which is the marks and natures of the bodhisattvas; and purifying the mind by entering the middle, which is the marks and natures of the Buddha realm (and so forth). If one can understand the ten marks and natures and harmonize them with the various sūtras, treatises, and vinayas, one will thoroughly penetrate the tripiṭaka, shared, and distinctive teachings, and know all dharmas without obstruction. The extensive explanation of the marks of the dharmas of sentient beings is concluded.

2.41

Second, concerning the extensive explanation of the Buddha-Dharma: Does the Buddha have some separate dharma? It is merely that the hundred realms and thousand suchnesses are the Buddha's sphere, and only a buddha together with a buddha can exhaust this principle. Just as when a box is large, its lid is correspondingly large, so with boundless buddha-wisdom illuminating the vast Buddha realm to its very source and bottom—this is termed the dharma following [the Buddha's] own intent. If it illuminates the natures, marks, origins, and ends of the nine [dharma realms] without leaving out a single dust particle, this is termed the dharma following the intent of others. From the source of these two dharmas, he projects the traces of the ten realms. He manifests either his own body or the bodies of others; he speaks words of his own intent or words of the intent of others. His own intent and the intent of others are inconceivable; his own body and the bodies of others are subtle, wonderful, tranquil, and transcendent. Neither provisional nor real, they are able to respond to the provisionality of the nine realms and the reality of the single realm, without any diminution of the Buddha-Dharma. How could the Dharma of all buddhas not be subtle and wonderful? This matter can be known; there is no need to speak of it at length. When we reach the chapter "Expedient Means", it will be clarified again.

2.42

Third, concerning the extensive explanation of the dharma of the mind: How could the dharmas explained previously be distinct from the mind? It is only that the dharmas of sentient beings are too broad and the Buddha-Dharma is too high, making them difficult for beginners. However, since the mind, the Buddha, and sentient beings—these three are without difference—simply contemplating one's own mind makes it easy. The Mahāparinirvāṇa-sūtra states: "All sentient beings possess three kinds of concentration. The superior concentration is the buddha-nature." Being able to contemplate the nature of the mind is called superior concentration. Because the superior can subsume the inferior, it gathers in the dharmas of sentient beings. The Avataṃsaka-sūtra states: "Roam the mind in the dharma realm like empty space, and one will know the sphere of all buddhas." The dharma realm is the middle; empty space is emptiness; the mind and the Buddha are the provisional. When these three are complete, that is the sphere of the buddhas. This is contemplating the mind, which still contains the Buddha-Dharma. Furthermore, roaming the mind in the dharma realm means: observing sense faculties and sense objects facing one another, when a single thought-moment of mind arises, it must belong to one of the ten realms; if it belongs to one realm, it immediately contains the hundred realms and thousand dharmas. Within a single thought-moment, they are fully complete. This mind, like a conjurer, in the course of a day and a night constantly creates various sentient beings, various five aggregates, and various lands—namely, the provisional and real lands of the hells up to the provisional and real lands of the Buddha realm. Practitioners should choose for themselves which path to follow. Furthermore, regarding "like empty space": contemplating that the mind arises of itself, the mind would not need to rely on conditions; if it relies on conditions to exist, the mind has no power to arise [independently]. If the mind has no power to arise, conditions also have no arising power. When mind and conditions each lack [arising], how could they have it in combination? If combination is unattainable, they do not arise when separated. Since there is not even a single arising, how could there be the hundred realms and thousand dharmas? Because the mind is empty, everything arising from the mind is empty, and this emptiness is also empty. If emptiness is not empty, by touching upon emptiness a provisional designation is established, and the provisional is also not provisional; with neither provisional nor empty, it is ultimately pure. Furthermore, regarding the sphere of the buddhas: above, it is equal to the Buddha-Dharma; below, it is equal to the dharmas of sentient beings. Furthermore, regarding the dharma of the mind: the mind, the Buddha, and sentient beings—these three are without difference; this is called the dharma of the mind.

2.43

Question:

2.44

How can a single thought-moment of mind contain and receive the hundred realms and thousand dharmas?

2.45

Answer:

2.46

Drawing upon three kinds of metaphors, as explained in the Mohe zhiguan (and so forth).

2.47

II. Clarifying the subtle and wonderful: first, general explanation; second, specific explanation.

2.48

The general is again divided into two: first, relative [subtlety]; second, absolute [subtlety].

2.49

This sūtra discusses only these two kinds of subtlety and contains no text on "neither absolute nor relative." If one were to construct further [categories], what delusion would be severed? What principle would be revealed? Therefore we do not discuss it further. Guangzhai used the subtlety of the Lotus Sūtra to make all prior teachings relative and crude. This causes great obstacles, as was already refuted earlier (and so forth). Now, regarding relative crude and subtle: relative to the half-letter [teaching] as crude, clarifying the full-letter [teaching] is subtle; this also means that the relative standing of permanence and impermanence, large and small, constitutes the crude and the subtle. The Vimalakīrtinirdeśa states: "Preaching the Dharma as neither existing nor non-existing, all dharmas arise through causes and conditions." This clarifies the full-letter [teaching]. "When first seated under the tree of awakening, by his power he subdued Māra, attained the nectar of extinction, and achieved the path of awakening"—this is putting forward the former half-letter to bring out the full-letter. The Prajñāpāramitā states: "In Jambudvīpa the turning of the second wheel of the Dharma is seen." This also contrasts the Deer Park as the first and takes Prajñāpāramitā as the second. The Mahāparinirvāṇa-sūtra states: "Formerly at Vārāṇasī the wheel of the Dharma was first turned; now at Kuśinagara the wheel of the Dharma is turned again." The various sūtras all alike take the Deer Park as half, small, and crude, and in contrast clarify the full, large, and subtle; their meaning is identical. Now the Lotus Sūtra clarifies that formerly at Vārāṇasī, the wheel of the Dharma of the four truths was turned, concerning the arising and ceasing of the five aggregates; now again is turned the most subtle and supreme wheel of the Dharma. This likewise contrasts the Deer Park as crude and the Lotus Sūtra as subtle. The meaning of subtlety is identical in all, and their contrasting of the crude is equal; the text and meaning lie here.

2.50

Question:

2.51

From the vaipulya onward, since the full principle does not differ, should they all be called subtle?

2.52

Answer:

2.53

Now we do not rigidly fix the teaching to a set time, so why do you say "from the vaipulya onward"? Even granting that it were so, there is a distinct reason. Why? Bodhisattvas of sharp faculties entered into the subtle there, no differently from the Lotus Sūtra. Bodhisattvas of dull faculties and persons of the two vehicles still carried expedient means, being tempered through the various flavors. The vaipulya carries raw curds to discuss the subtle in contrast to the crude; Prajñā carries cooked curds to discuss the subtle in contrast to the crude; the present sūtra lacks the expedients of the two flavors and discusses the subtle in contrast to the crude purely as genuine clarified butter (sarpirmaṇḍa). This subtlety and that subtlety do not differ in the meaning of subtlety; they differ only in whether they carry expedient means or do not carry expedient means.

2.54

Furthermore, the tripiṭaka is merely the half-letter gate of arising and ceasing and cannot penetrate to the full principle; therefore it is named crude. The full-letter is the gate of non-arising and non-ceasing, which can penetrate to the full principle; therefore it is named subtle. Penetrating to the full principle also has two kinds: first, penetrating to the full principle while carrying expedient means; second, directly revealing the full principle. Vaipulya and Prajñā carry expedient means to penetrate to the full principle; the present sūtra directly reveals the full principle. Therefore the Madhyamakaśāstra states: "For disciples of dull faculties, he spoke the marks of the arising and ceasing of causes and conditions; for disciples of sharp faculties, he spoke the marks of the non-arising and non-ceasing of causes and conditions (and so forth)." [See] the verse of the Madhyamakaśāstra (and so forth). If one does not take identity-with-emptiness as the expedient to penetrate the truth, it is called crude; if one can take identity-with-emptiness, it is the expedient to penetrate the middle. As for the expedient to penetrate the middle: if one carries identity-with-emptiness and identity-with-provisionality to penetrate the middle, it is crude; if one does not carry emptiness and provisionality but directly penetrates the middle, it is subtle (and so forth).

2.55

Question:

2.56

From milk to clarified butter, they are equally called "full"; what is this metaphor?

2.57

Answer:

2.58

Now I explain it with a metaphor. It is like the government possessing three large ferries along with private boats, ferrying people from this shore to the other shore. The milk teaching is like the large and medium ferries together carrying people to the other shore. The cream teaching is like a private boat ferrying people to an islet in the middle. The raw curds are like four kinds: the small ferry and the private boat ferry people to the islet in the middle, while two ferries carry people to the other shore. The cooked curds are like three ferries: one ferry to the islet in the middle, and two ferries to the other shore. Clarified butter is like the large ferry carrying people to the other shore. Because the three ferries are all alike government property, they are all called "full." The private boat is not government property, and therefore is called "half." Among the government vessels, two ferries are small and accommodate few; the large ferry is magnificent and carries many times more, and it alone is called subtle. The wise attain understanding through metaphors; the meaning of the metaphor is like this (and so forth).

2.59

Second, concerning clarifying the subtle through the absolute, there are four: First, dharmas of the three provisionalities arise according to subjective feelings; if one enters into the ultimate truth, relativity is immediately severed. Therefore Śāriputra said: "I have heard that within liberation there is no speech." This is the meaning of the absolute in the tripiṭaka sūtras.

First 59 of 212 passages. Read on

Linked texts (1)

妙法蓮華經玄義 — Classical Chinese