妙法蓮華經玄義 7

English (machine translation) 7

Language: English

7.1

Expounded by the Tiantai Master of Great Wisdom (Zhizhe)

Second, the recent benefits originate in the place of tranquil extinction (the bodhimaṇḍa), where the Buddha first attained true awakening and immediately turned the wheel of Dharma, striking the poison drum and the heavenly drum to benefit sentient beings, extending up to the time before the Lotus Sūtra; the benefits were also shallow or deep, and the deaths also tardy or rapid. Why? The teachings originally adapt to conditions; conditions are summarily fourfold, the teachings are also fourfold, and the lords of teachings are also fourfold. All are called Dharma Kings, endowed with the King Samādhi, who themselves break through the twenty-five states of existence and benefit sentient beings with the seven benefits, by analogy with what was explained before.

7.3

Furthermore, the Mahāyāna and Hīnayāna sūtras explain that when the Buddha enters the King Samādhi, emits light, and expounds the Dharma, those suffering the retributive pains of the good and evil destinies obtain benefit: as explained in the Āgamas, seeing the Buddha's light and receiving the touch of the Buddha's hand, the afflictions and suffering of the six destinies are completely eradicated. Furthermore, the Pañcaviṃśati says: Emitting light illuminating the sentient beings in hell, their afflictions and suffering are immediately eradicated, and they are born as high as the sixth heaven. Eradication of suffering is the benefit of the result; birth in heaven is the benefit of the cause. The Pañcaviṃśati calls this the benefit of flowers and leaves. Furthermore, when the Buddha emits light, the dark and obscure places all become brightly illuminated, and each produces this thought: "How is it that sentient beings have suddenly been born here?" This too is the benefit of the result. These benefits of cause and result can universally be conferred by the buddhas of the four teachings.

7.4

Discussing the benefits distinctly, they are different in depth: namely, śrāvakas severing fundamental [delusions] and pratyekabuddhas eroding residual habits are jointly termed medium herbs. Bodhisattvas subdue afflictions and concurrently deliver sentient beings. Therefore the sūtra says: "Seeking the place of the World-Honoured One, [vowing,] 'I shall become a buddha, practicing vigorous meditation'"—this is called the benefit of the superior herb. This is the characteristic of the benefit conferred through the power of compassionate roots of the lord of the tripiṭaka teaching. The sūtra says: "If bodhisattvas have firm wisdom, fully comprehend the three realms, and seek the supreme vehicle"—that is, the three kinds of persons jointly contemplating non-arising, not only having the previous benefit of analytical wisdom, but having skillful liberation, which is embodying truth—this is the benefit of the growth of the small tree. This is the characteristic of the benefit conferred by the lord of the shared teaching. The sūtra says: "Furthermore, there are those who dwell in dhyāna, attain supernormal powers, hear of the emptiness of all dharmas, and rejoice greatly in their hearts." "Dwelling in dhyāna" means dwelling in the nine kinds of great dhyānas; "rejoicing greatly in their hearts" means ascending to the Ground of Joy, delivering countless hundreds of thousands of kotis of sentient beings—this is called the growth of the great tree. Not only is there the previous benefit of cause, result, analysis, and embodiment, but distinctly there is the benefit of discriminating the wisdom of the aspects of the path, up to the wisdom of all aspects. This is the characteristic of the benefit conferred by the lord of the distinctive teaching. The sūtra says: "I will now speak for you of the most real matter," which does not merely equal the previous benefits, but possesses the ultimate real benefit of immediately breaking through fundamental ignorance and revealing the buddha-nature. This is the characteristic of the benefit conferred by the lord of the perfect teaching.

7.5

Furthermore, concerning the benefits of the previous three teachings: the inferior does not include the superior, but the superior does include the inferior, as can be understood, and so on.

7.6

Furthermore, traversing the five flavors: the milk teaching has only the four benefits of cause, result, great tree, and the real matter, but does not explain the three herbs and one tree, because the Mahāyāna sūtras do not enter the hands of persons of the two vehicles, who are like the deaf and the mute. The curd teaching has only four benefits, such as the three herbs. Raw ghee fully possesses the seven benefits. Ripened ghee lacks the three herbs of analytical dharma, but possesses the seven benefits of embodying dharma and so forth. Ghee has only the benefit of the real matter. The previous benefits are all coarse, whereas the present benefit is subtle. Recently, from tranquil extinction up to the Lotus Sūtra, for bodhisattvas in the physical body, they only obtain the benefits of the eight turns, not obtaining the ninth and tenth benefits. Yet in the sense of obtaining them, it is when bodhisattvas come from the dharma-nature body into the realm of delimited life, serving as retinues who take responsive birth through vows and supernormal powers, advancing to break through fundamental ignorance and severing residual grades; then they can clarify the benefits of the ninth and tenth turns. From tranquil extinction to the Lotus Sūtra, summarily speaking, there are ten benefits.

7.7

Question:

7.8

When a dharma-kāya bodhisattva hears a response-body buddha speak the Dharma, does the benefit within the response body also cause the dharma-kāya to obtain benefit?

7.9

Answer:

7.10

It is like polishing a mirror: as the mirror becomes clearer, the reflected images also become clearer.

7.11

Another question:

7.12

If hearing the Dharma benefits the response body and also benefits the dharma-kāya, then when the response body manifests illness, is the dharma-kāya also ill?

7.13

Answer:

7.14

If this illness were real, then if the response body were ill, the dharma-kāya would also be ill. It is simply that the illness of the response body is not real; because it is not real, the response body has no illness, and the dharma-kāya also has no illness. Moreover, if the response body manifests little illness, one should know that the benefit to the dharma-kāya is also small. If the response body can manifest widespread illness, the benefit to the dharma-kāya is also vast.

7.15

Now let us analyze through various propositions: there is receiving benefit of the result without benefit of the cause; receiving benefit of the cause without benefit of the result; receiving benefit of both; receiving benefit of neither—this can be understood from manifest matters.

7.16

There is destructive benefit, constructive benefit, both destructive and constructive benefit, and neither destructive nor constructive benefit. "Neither destructive nor constructive benefit" is the benefit of coolness. The cause of the four destinies is destructive benefit; the cause of Neither-Conceptualization[-Nor-Non-Conceptualization] is constructive benefit; the intermediate is both constructive and destructive benefit, and so on.

7.17

There is where the benefit of the cause is itself the benefit of the result, and the benefit of the result is itself the benefit of the cause—this is the meaning of the changing cause and altering result of transformational [birth]. There is where the benefit of the cause does not augment the Path, and the benefit of the result does not damage life: obtaining this benefit of cause and result, not obtaining that benefit of cause and result—this is the retribution cause and result of delimited life. There is where the benefit of the cause augments the Path, and the benefit of the result damages life: not obtaining this benefit of cause and result, obtaining that benefit of cause and result—this is habitual cause and habitual result.

7.18

There is true benefit that is not conventional benefit—the two vehicles. Conventional benefit that is not true benefit—the six-pāramitā bodhisattvas. There is first conventional benefit and later true benefit—the six-pāramitā bodhisattvas. There is first true benefit and later conventional benefit—the shared [teaching] bodhisattvas. There is true and conventional benefit that is not Middle benefit, and Middle benefit that is not true and conventional benefit—the distinctive [teaching]. There is where true benefit is itself conventional benefit and also itself the Middle Way benefit—the perfect [teaching].

7.19

Third, regarding the benefits in the present text: with respect to the present sūtra, it fully possesses the seven benefits; although they are distinct, they are immediately non-distinct. It is like sprouts, stalks, branches, and leaves: their growth is different, yet they are produced from one and the same ground. Even though the seven benefits are indeed shallow and deep, none of them is other than the real mark; hence it is said that the distinct is non-distinct. The distinct, coarse benefits of the various sūtras equally enter the non-distinct, subtle benefits of this sūtra: either advancing into the various subtle benefits, or completing the subtle benefits according to one's stage.

7.20

As for advancing benefits: what was originally coolness on the stages now advances to arouse the Mahāyāna, with an understanding mind bright and pure; or advances to the subtlety of contemplation practice, or resemblance, or partial realization of the Middle. What was originally the cause-benefit of humans and gods now advances to resemblance or partial realization. What was originally the benefit of the trainees and non-trainees of the Hīnayāna now advances to the subtle benefit of partial realization through breaking fundamental ignorance—just like echoing sound entering a horn, turning from small to great. Advancing benefits of the shared and distinctive teachings can be understood by analogy with this.

7.21

Regarding benefit by retaining one's position: what was originally the coarse fruition—coolness on the ground—immediately becomes the benefit of the subtlety of principle. Retaining the position of the benefit of coarse causes is precisely the subtle benefit of contemplation practice. Retaining the position of the coarse benefit of those in training and beyond training is precisely the subtle benefit of resemblance. When the coarse is opened, it is immediately subtle, without needing to advance. The shared and distinctive [teachings] can be understood by analogy with this.

7.22

The subtle benefit of advancing is the subtle benefit clarified in contrast to coarse benefits; the benefit of retaining one's position is the subtle benefit of absolute transcendence (and so forth).

7.23

Regarding classifying retinue according to the various coarse benefits: the two benefits of fruition and cause are capable of serving as retinue born of karma. The intermediate and superior two grasses and the small trees are capable of serving as retinue penetrating through vows. From the large trees seeing nature onward, all are subsumed under retinue born of response (and so forth).

7.24

Regarding advancing and retaining one's position: the subtlety of principle, nominal [subtlety], and subtlety of contemplation practice are capable of serving as retinue born of karma. Resemblance subtlety is capable of serving as retinue penetrating through vows. Partial realization is capable of serving as retinue born of response. These are called the characteristics of the benefits of this sūtra (and so forth).

7.25

Third, clarifying the benefit of dissemination has three [aspects]: first, setting forth the teacher; second, setting forth the Dharma; third, setting forth the benefit.

7.26

Practitioners who propagate the sūtra comprise both ordinary beings and sages. If a dharma-kāya bodhisattva adorns themselves with vows to enable this land, other lands, lower lands, and higher lands to attain the provisional and real seven benefits, nine benefits, and ten benefits, the transformative merit returns to oneself, nourishing in turn the dharma-kāya, increasing the path and decreasing rebirths. Bodhisattvas with physical bodies can also propagate the sūtra in this land and other lands, enabling others to attain the provisional and real seven benefits, with the transformative merit returning to themselves, increasing the path and decreasing rebirths, yet they cannot benefit higher lands. Teachers who are ordinary beings can also propagate the sūtra in this land, enabling others to attain the provisional and real seven benefits, with the transformative merit returning to themselves, increasing their ranks. Therefore, the *Anantanirdeśa-sūtra* says: "Though there is an ailing guide on this shore, he prepares a boat and raft to ferry people to the other shore." Such is its meaning.

7.27

Question:

7.28

An ordinary being can only propagate the sūtra for ordinary beings and enable ordinary beings to attain benefit; can they also enable sages to attain benefit?

7.29

Answer:

7.30

There are two kinds of sages: first, Hīnayāna sages; second, Mahāyāna sages. As the sūtra says: "If there are those who have truly attained arhatship and conceive the notion of extinction, should they encounter another buddha, they will then achieve resolution." Master Nanyue said: "One of the first refuge is called 'another buddha.' Because fundamental ignorance has not yet been shattered, they are termed 'another'; because they are capable of knowing the Tathāgata's secret treasury and profoundly awakening to the perfect principle, they are termed 'buddha.'" Those who have truly attained arhatship after the Buddha's extinction have not yet understood the provisional and the real. If they encounter one of the first refuge, they will then achieve resolution, accomplishing the benefit of resemblance and accomplishing the benefit of advancing to partial realization. This text provides past testimony that a teacher who is an ordinary being can propagate the sūtra for Hīnayāna sages so that they obtain benefit. The sūtra says: "When a person of purified six sense faculties preaches the Dharma, all the buddhas of the ten directions delight in seeing them and all preach the Dharma facing that place, and all the devas and nāgas, hearing what is preached, are filled with great joy." This is also a clear passage showing that an ordinary teacher preaches the Dharma for great sages.

7.31

Second, regarding setting forth the Dharma: the method of transmitting the sūtra clearly emerges from the holy words. The text says: "If sentient beings do not believe and accept it, one should, among other profound dharmas, demonstrate, teach, benefit, and gladden them." "Other" means accompanied by provisional means. "Profound" means clarifying the Middle Way. Bringing provisional means to clarify the Middle Way is precisely the distinctive teaching. If it is only provisional means without clarifying the Middle Way, it is the shared teaching, the tripiṭaka teaching, and so on. The sūtra text permits using the distinctive to assist the perfect, and by extension one should also use the shared to assist the perfect. Furthermore, the text says: "Again using different provisional means to help reveal the primary truth." How could it exclude the tripiṭaka or shared [teachings]? It is only that when a bodhisattva has already attained real wisdom, they also grasp the provisional intent; they do not confuse the provisional with the real, nor do they deem the provisional to be the real. It is merely that for the sake of propagating the real, when sentient beings do not believe, one must deploy the provisional for the sake of the real, using the shallow to assist the profound, which is not false. This is using both provisional and real in propagating the sūtra. The [chapter on] "Peaceful Practices" says: "If there are difficult questions, do not answer with Hīnayāna dharmas, but explain only with the Mahāyāna, causing them to attain the knowledge of all modes." This directs one to propagate the sūtra solely using the real. It also says: "Preach appropriately according to what is fitting"; this too does not exclude the provisional. People today who propagate the Dharma either exclusively use the great or exclusively use the small; neither captures the Buddha's intent. Those skilled at propagating the sūtra apply and bestow appropriately according to the occasion; though their mouths preach the provisional, in their minds they do not contradict the real Dharma. As long as sentient beings are caused to attain the provisional and real seven benefits, propagation of the sūtra is fulfilled.

7.32

Third, regarding setting forth the benefit: the benefit of dissemination does not wait for the third section, on dissemination, before the benefit is clarified. Within the main discourse text itself, the benefit of propagating the sūtra in the future has already been pointed out. After the "Parable Chapter", at the end of the "Conferring Vyākaraṇa Chapter", and in the "Dharma Teacher Chapter", all clarify the merit and benefit of propagating the sūtra: if after the Tathāgata's extinction one can hear a single verse and rejoice, one is also conferred the vyākaraṇa of sambodhi—how much more so for one who propagates and proclaims it! If one secretly explains it to a single person, the merit is already immense—how much more so for one who explains it broadly in an assembly! Passing it on until reaching the fiftieth person, the merit of rejoicing along is not even within the scope of the two vehicles—how much more so for one who rejoices along upon first hearing it in the assembly! If constantly not disparaging disseminates a single phrase and still obtains purification of the six sense faculties, how much more so for one who fully disseminates it! The merit of propagating the sūtra by a disciple of the first grade cannot be equalled even by practicing the five pāramitās for immeasurable kotis of kalpas; how much more so for the fifth grade—how could the empty space of the ten directions have any boundary? If propagating the sūtra through the five grades is already inexhaustible, and all are said to "enter the Tathāgata's room, wear the Tathāgata's robe, and sit on the Tathāgata's seat"—the dharmas of the Tathāgata are beyond all calculation, how much more so could eighty thousand great beings or bodhisattvas numerous as the dust motes of a thousand realms be spoken of? How could they be known? None can fully know them except the Tathāgata. When an ordinary teacher propagates the sūtra, they cause ordinary beings to attain the seven benefits. The sūtra says: "This sūtra is fine medicine for the illnesses of people in Jambudvīpa; if one hears this sūtra, one will neither age nor die." This means recognizing the real mark of old age and death within old age and death. Old age and death are dharmas of retribution; recognizing their real mark immediately brings the benefit of the coolness of the subtle principle, which is also the benefit of retribution. Because one can uphold this sūtra, one is born in the Land of Peace and Bliss, resides within a lotus, and is not troubled by desire; this is also leaving behind the ten confusions and disturbances, skillfully practicing the bodhisattva path; it is also termed the benefit of nominal understanding, the subtlety of contemplation practice, and the subtlety of cultivating causes. Attaining dhāraṇī and being able to revolve the provisional to enter emptiness is the benefit of the inferior, intermediate, and superior medicinal herbs, and is also the benefit of the small tree; attaining the dhāraṇī of a hundred thousand revolutions is the benefit of the large tree; attaining the dhāraṇī of the expedient means of the Dharma voice is the real benefit of resemblance; if one hears it for a mere moment and immediately attains ultimate sambodhi, that is the true and real benefit. Furthermore, like a person digging on a high plateau who sees dry earth, this is the benefit of the inferior, intermediate, and superior medicinal herbs; seeing mud is the benefit of the small tree and large tree; obtaining water is the most real benefit. If even in the latter five hundred years people obtain this benefit, how much more so now; in propagating the sūtra to benefit others, how could there not be the seven benefits?

7.33

Fourth, regarding contemplation of mind: the Hīnayāna explains that when a thought arises in the mind, as long as body and speech have not moved, it is not called karma. The Mahāyāna explains that creating sin in a single kṣaṇa brings retribution that plunges one into the Avīci [hell]. Avīci is a place of great suffering retribution; a kṣaṇa is the locus where karma is precipitously generated. When a precipitous thought briefly arises, heavy karma is already formed; how much more so are the nine dharma realms fully present! If one can purify the mind, all karmas are immediately purified.

7.34

Contemplation of the purified mind means contemplating all thoughts as dharmas born of causes and conditions: they are immediately empty, immediately provisional, and immediately the middle—the threefold contemplation in a single mind. By means of this contemplation, one knows that mind is not mind, mind is merely a name; knows that dharmas are not dharmas, dharmas have no self; knows that name is no-name, which is identical to the self and so forth; knows that dharmas are no-dharmas, which is identical to nirvāṇa and so forth. When this understanding arises, toward self and what belongs to self, seeing them as like clouds and like illusions is the benefit of coolness on the ground. When faithful reverence, shame, and remorse, and all wholesome thoughts arise, and in regard to emptiness, the provisional, and the middle, the mind possesses courage, that is the benefit of causes. Thought after thought being in harmony with being immediately empty is the benefit of the intermediate and superior herbs, small trees, and so forth. Thought after thought being in harmony with being immediately provisional is the benefit of the large tree. Thought after thought being in harmony with being immediately the middle is the benefit of the most real matter. Seven kinds of distinctions are made regarding the beneficial mind of a single thought (and so forth).

7.35

Now, those who practice the contemplation of non-arising exclusively believe only in the benefit of the mind and do not believe in the benefit of the external empowerment by the Buddha's majesty; this falls into delusion regarding inherent nature. Furthermore, exclusively believing in the external Buddha's empowerment without seeking benefit within the mind falls into delusion regarding other-nature. Delusion regarding shared nature and delusion regarding causelessness can also be understood accordingly. For a person deluded regarding inherent nature: when seeing in the mundane world that a heavy load cannot be pulled forward, an auxiliary force assists progress; why do they not believe that for those with heavy defilement and sin, the Buddha's majestic power establishes them, enabling their contemplation wisdom to obtain benefit? Moreover, from where did you obtain this internal contemplation of non-arising? From a teacher? From a sūtra? Or from self-awakening? The teacher and the sūtra are precisely your external conditions. If it was from self-awakening, it was necessarily aided by hidden empowerment; you do not know gratitude, like trees that do not recognize gratitude toward the sun, moon, wind, and rain. Furthermore, in three matters you fail to recognize external empowerment: first, not believing the teaching; second, not seeking external empowerment through your own practice; third, not teaching others. It is simply your disbelief; it is not that external benefit does not exist. The sūtra says: 'It is neither internal nor external, yet it is internal and external.' Because it is internal, the liberation of all buddhas is sought within the mind. Because it is external, all buddhas protect and remember [beings]. How can one not believe in external benefit! (and so forth). Other-nature, shared nature, and causelessness delusion can be understood by analogy. Because it is immediately provisional, there is no inherent nature; because it is immediately empty, there is no other-nature; because it is immediately the middle, there is no shared nature; because it illumines both, there is no causeless nature (and so forth).

7.36

Fifth, regarding concluding on the provisional and the real: Guangzhai said: "Illumining the realm of three-three is provisional; illumining the realm of four-one is real." We do not accept this explanation now. Since the Mahāyāna fruition is taken as the great principle, why not take the Hīnayāna fruition as the small principle? He defends this by saying: "Because the small fruition is not true, its fruition is not taken as principle." If so, when were the provisional teachings and provisional practitioners ever real? Since provisional teachings and practitioners are established, why not establish provisional principle? Furthermore, if the provisional has no principle, the conventional should not be called a truth; since it is called conventional truth, the provisional should not be limited to three. If the real has four, cause and effect are two dharmas; how could two dharmas be taken as the one principle? The sūtra says: "Contemplate all dharmas as like the real mark, neither practicing nor discriminating." How could one discriminate cause and effect as the one principle? If so, there would be no real mark, which would be what Māra preaches; therefore we do not use his explanation. Now we clarify: illumining the realm of the ten coarsenesses is provisional; illumining the realm of the ten subtleties is real. The ten coarsenesses are the preceding nine dharma realms, the various coarse truths and wisdoms such as the three [types of] conditioned arising, down to coarse benefits—all are designated provisional. Illumining the ten subtleties means the subtlety of principle, down to the subtlety of benefit; because they are subtle, they are real. Furthermore, for the sake of the ten subtleties, the ten coarsenesses are opened forth, just as a blossom exists for the sake of the lotus: the intent lies in the lotus, yet the lotus is hidden and not manifest. Among other profound dharmas, one demonstrates, teaches, benefits, and gladdens; other dharmas possess the real, yet the real is not revealed. The text says: "The Tathāgata's intention in provisional means is difficult to understand." Moreover, when the flower opens and the lotus appears, this illustrates opening the ten coarsenesses and revealing the ten subtleties; then there are no longer ten coarsenesses, but only the one great matter, the inconceivable realm, down to benefit. Master Sengzhao said: "From the buddha-land at the start to the Dharma offering at the close, all clarify the inconceivable." Here it is also like this: once the coarsenesses are opened, beginning and end are both subtle.

7.37

Furthermore, in terms of the five flavors: the flavor of milk has the clarification of the ten coarse [teachings] for the sake of the ten subtle ones; opening the ten coarse to reveal the ten subtle forms one provisional and one real. If taken in terms of the four siddhāntas, there are six provisional and two real; if in terms of the four gates, there are twelve provisional and four real.

7.38

If in terms of the tripiṭaka [teaching], it is completely provisional: like the conjured city and the willow leaves, still within the tripiṭaka teaching, regarding transforming others it is provisional, while regarding personal practice it is real; in terms of the four siddhāntas, there are three provisional and one real; in terms of the four gates, twelve provisional and four real.

7.39

If in terms of the vaipulya [teachings], since they contain all four teachings, there are thirty kinds of provisional and ten kinds of real; in terms of the four siddhāntas, fourteen provisional and two real; corresponding to the four gates, fifty-six provisional and eight real.

7.40

If in terms of the Mahāprajñāpāramitā, since it sets aside the tripiṭaka and uses only the three teachings: the shared and distinctive teachings provide twenty kinds that are provisional, and the ten kinds of the perfect teaching are real; in terms of the siddhāntas, ten provisional and two real; if traversed through the four gates, forty provisional and eight real.

7.41

When arriving at the Lotus Sūtra, all that came before is completely abolished, and only the one real is preached. Within the real, it is not that there are no expedient means, but they are merely the expedient means of true reality, and are together termed real. Now, in terms of the siddhāntas, prior to awakening there are three provisional, and upon awakening there is one real; if traversed through the four gates, there are twelve provisional and four real. Superficially, the names and numbers appear the same as the tripiṭaka teaching, but their meaning is as far apart as heaven and earth. In that teaching, the twelve provisional and four real are entirely provisional; in the Lotus Sūtra, they are entirely real. This distinguishes it from the vaipulya and prajñā teachings (and so forth). Hence it is said: "Teaching only the unsurpassed path, revealing the true reality." This is what it means.

7.42

If in terms of the Nirvāṇa [Sūtra], the Nirvāṇa [Sūtra] comprehensively explains the four teachings, also having thirty provisional and ten real. Superficially it seems identical to the vaipulya, yet its intent is completely different: there, two enter the real and two do not enter the real; now in the Nirvāṇa [Sūtra], all four enter the real. In the cause, there are three provisional and one real; in the fruition, there are four real and no provisional. In terms of the four siddhāntas, there are fourteen provisional and two real; traversing the four gates, fifty-six provisional and eight real; if further considered in terms of the three causal gates, fifty-six provisional; if in the fruition gate, the four real are simply real, yet because of their original causes, four are spoken of. Thus, the four gates enter the real, and in terms of fruition there are four real and twelve provisional, equal in meaning to the Lotus Sūtra.

7.43

Therefore we know that although the various teachings all possess the provisional and the real, the provisional and the real differ: some are completely real, some are completely provisional, and some combine both provisional and real; all are adapted to the dispositions of capacities, the conditions and the principle not yet being merged. Now comprehensively classifying the provisional and the real in terms of the teachings: in terms of the tripiṭaka, shared, and distinctive teachings, the three teachings are provisional, and the perfect teaching is real. Furthermore, the provisional and the real of the various teachings, when not yet merged, are provisional; once merged, opening the provisional to reveal the real is the real. Now the Lotus Sūtra is the one perfect teaching, hence it is real; also, because it opens the provisional, it is real. If speaking in terms of the perfect teaching: illuminating the thirty coarse [aspects] of the previous three teachings is provisional, and illuminating the ten subtle is real. If speaking in terms of opening the provisional and perfect merging: determining that the thirty coarse [aspects] all become subtle, it is simply termed the real; therefore it is termed subtle. If grasping the awakened principle: the principle is neither provisional nor real; not seeing a single dharma, it is like an empty fist deceiving a small child. Preaching the provisional and preaching the real is then coarse; the principle is neither provisional nor real, and is therefore subtle.

7.44

Second, clarifying the ten subtleties in terms of the original source has two parts: first, explaining the original source and the traces; second, clarifying the ten subtleties.

7.45

Explaining the original source and the traces has six meanings: The original source is the original source of principle, which is the single ultimate path of true reality. The traces are, apart from the true reality of all phenomena, all other various [phenomena], which are named traces. Furthermore, both principle and phenomena are named the original source; preaching principle and preaching phenomena are both named the traces of teaching. Furthermore, the teachings of principle and phenomena are both named the original source; receiving the teaching and cultivating practice is named traces, just as when a person relies on a place there are footprints, and by following the footprints one finds the place. Furthermore, practice is able to realize the substance, so the substance is the original source; relying on the substance gives rise to function, so function is the traces. Furthermore, the real attainment of substance and function is named the original source; the provisional application of substance and function is named the traces. Furthermore, that which is revealed today is the original source; that which was previously preached is the traces. The original source and the traces are clarified in terms of these six meanings.

7.46

First, clarifying the original source and the traces in terms of principle and phenomena: from the non-abiding original source, all phenomena are established. The principle of non-abiding is the true reality and ultimate truth of the original time; all phenomena are the myriad appearances, the conventional truth of the original time. Because the true original source of true reality manifests the conventional traces, following the conventional traces reveals the true original source. Although original source and traces are distinct, they are an inconceivable unity. Therefore the text says: "Contemplating all phenomena as empty like true reality, they exist only through causes and conditions, arising from delusion (and so forth)."

7.47

Second, regarding principle and teaching as the original source and the traces: the two truths illuminated at the original time are both inexpressible, and thus both are named the original source. The former Buddha preached them by expedient means, which is the teaching of the two truths, and the teaching is named traces. If there were no original source of the two truths, there would be no two kinds of teaching; if there were no traces of teaching, how could the original source of the truths be revealed? Although original source and traces are distinct, they are an inconceivable unity. The text says: "This Dharma cannot be shown; the characteristics of words are extinguished. Through the power of expedient means, it was preached for the five monks."

7.48

Third, in terms of teaching and practice as the original source and the traces: originally receiving the teaching of the former Buddha as the original source, there is then the practice of cultivating the cause to attain the fruition. Because the teaching expresses the principle, practice is able to arise; because practice accords with the teaching, the principle is able to be revealed. Although original source and traces are distinct, they are an inconceivable unity. The text says: "All phenomena from the beginning are constantly of the characteristic of quiet extinction. When the Buddha's disciples have practiced the path, in future worlds they will become buddhas (and so forth)."

7.49

Fourth, clarifying the original source and the traces in terms of substance and function: through originally cultivating practice and tallying with the principle, realizing the dharma-kāya is the original source. Because the original source of the dharma-kāya was first attained, from the substance arises the function of the response body; because of the response body, the dharma-kāya is able to be revealed. Although original source and traces are distinct, they are an inconceivable unity. The text says: "Since I attained buddhahood, it has been extremely long and distant like this; yet through expedient means to teach and transform sentient beings, I made such statements."

7.50

Fifth, clarifying the original source and the traces in terms of the real and the provisional: as for the real, originally and long ago truly attaining both the dharma and response bodies is named the original source; intermediate times of repeatedly declaring birth and declaring extinction, provisionally applying both the dharma and response bodies in various ways, are therefore named traces. Were it not for the original source of first attaining the dharma and response [bodies], there would be no intermediate traces of the dharma and response [bodies]. Through the traces the original source is revealed; although original source and traces are distinct, they are an inconceivable unity. The text says: "These are my expedient means; so too with the other buddhas."

7.51

Sixth, discussing the original source and the traces in terms of the present and the past: the phenomena and principles, and even the provisional and the real, already preached in previous teachings, are all traces. The long-past phenomena and principles, and even the provisional and the real, preached in the present sūtra, are all named the original source. Were it not for the long-past original source clarified at present, there would be nothing to manifest the traces already preached; were it not for the traces already preached, how could the present original source be revealed? Although original source and traces are distinct, they are an inconceivable unity. The text says: "After a long time, the Buddhas' Dharma must certainly preach the true reality."

7.52

If discussing the original source and the traces in terms of the past and the present: designating the past as traces encompasses all the ten coarse and ten subtle [aspects] since Śākyamuni's seat of enlightenment, which are entirely named traces; designating the present as the original source comprehensively encompasses all the coarse and subtle [aspects] of the initial original time from afar, which are all named the original source.

7.53

If clarifying the original source and the traces in terms of the provisional and the real: designating the provisional as traces specifically encompasses all the ten coarse and ten subtle [aspects] of the various intermediate differently named buddhas, which are all named provisional; designating the real as the original source encompasses the initial ten coarse and ten subtle [aspects], which are entirely named real.

7.54

If clarifying the original source and the traces in terms of substance and function: designating function as traces encompasses the initial five subtleties of stimulus and response, spiritual powers, preaching the Dharma, retinue, and benefit; designating substance as the original source encompasses the initial three subtle dharmas.

7.55

If in terms of teaching and practice as the original source and the traces: designating practice as traces encompasses the initial subtlety of practice and subtlety of stages; designating teaching as the original source encompasses the subtlety of wisdom of the initial original time.

7.56

If regarding principle and teaching as the original source and the traces: designating principle as the original source encompasses the subtlety of the realm of the initial origin; designating teaching as traces encompasses the subtlety of the master's teaching at the original time, concurrently including the ten subtleties of the original master.

7.57

If regarding principle and phenomena as the original source and the traces: designating phenomena as traces encompasses the various coarse realms of the original time; designating principle as the original source encompasses the various subtle realms of the original time. The initial origin is the original source, only original source and not traces; the final preaching is only traces and not the original source; the intermediate is both traces and original source. If there were no original source of the original time, it could not manifest the intermediate and final traces; if there were no traces already preached, the original source preached at present could not be revealed. Although original source and traces are distinct, they are an inconceivable unity.

7.58

Second, clarifying the ten subtleties of the original source: 1. subtlety of the original cause; 2. subtlety of the original fruition; 3. subtlety of the original land; 4. subtlety of the original stimulus and response; 5. subtlety of original spiritual powers; 6. subtlety of the original preaching of the Dharma; 7. subtlety of the original retinue; 8. subtlety of original nirvāṇa; 9. subtlety of original lifespan; 10. subtlety of original benefit.

7.59

Explaining these ten subtleties also has ten parts: 1. brief explanation of the ten meanings; 2. sequence of arising; 3. clarifying the opening and closing of the original source and traces; 4. citing textual evidence; 5. detailed explanation; 6. discrimination of the three times; 7. discussing coarse and subtle; 8. concluding the provisional and the real; 9. benefit; 10. contemplation of mind.

7.60

First, as for the brief explanation: the subtlety of the original cause is the cause cultivated when first generating the bodhicitta and practicing the bodhisattva path. The sixteen princes propagating the sūtra and forming karmic connections at the time of the Buddha Mahābhijñājñānābhibhū were all actions done in the intermediate time, not the original cause. If the Sahā world were ground into ink, and traveling east across a thousand realms one were to place a single dot, until all lands, dotted or undotted, were pulverized into dust, and each speck of dust were an eon, and again exceeding this by hundreds of thousands of myriads of koṭis of nayutas of eons—even Maitreya, who is in the stage of succession, directly counting the worlds with the wisdom of the aspects of ways that proceeds out of emptiness, still could not know it; how much less could he finish counting the specks of dust? This is purely the Tathāgata's skillful metaphor to reveal the vastness and distance of that span; how much less could it be calculated through worldly wisdom and skillful reckoning! The text says: "With my buddha-eye I view that long-distant time as if it were today." Only a buddha can know this; such a long and distant time is all the causal stage of the traces, not the original cause. If the intermediate cause were retained, it would be difficult to believe later on; therefore the Lotus Sūtra brushes away the traces and eliminates doubt, showing that they are provisional and not real. When I originally practiced the bodhisattva path, it was not in the intermediate time; that which was practiced prior to this is named the original source, which is the subtlety of the original cause.

7.61

Second, clarifying the subtlety of the original fruition: the round and subtle cause originally practiced tallied with the ultimate permanence, bliss, self, and purity—this is the original fruition. It does not take Vairocana's attainment of buddhahood at the seat of quiet extinction as the original fruition. It does not even take the intermediate fruition as the original fruition; how could Vairocana's initial attainment be the original source? It only takes the fruition first realized since attaining buddhahood in the extremely distant past, which is named the subtlety of the original fruition.

7.62

Third, the original land: since the original source realized the fruition, it must have a reliant land. Now since the traces reside in the land of shared residence or in the three lands, and the intermediate time also has four lands, the original buddha must also have a land; where then does he dwell? The text says: "Ever since then, I have constantly been in this Sahā world, preaching the Dharma and transforming sentient beings." According to this passage, it is truly not the Sahā of the traces today, nor the place of the provisional traces in the intermediate time, but the Sahā of the original source, which is the subtlety of the original land.

7.63

Fourth, original stimulus and response: having realized the fruition, there are the twenty-five samādhis realized at the original time, the compassionate vows, and the mutually related spiritual capacities and stimuli; being able to illuminate while in quietude, it is therefore called original stimulus and response.

7.64

Fifth, the original supernormal powers: these are also the meditative states of morally neutral transformations attained in antiquity, conjoined with the various compassions and vows of the original causal stage; the supernormal powers wielded to dispense transformation startled and moved the sentient beings who could be saved at the very beginning. Therefore they are called the original supernormal powers.

7.65

Sixth, the original preaching of the Dharma: this is precisely in antiquity, when first sitting at the site of enlightenment, initially realizing correct awakening, and first turning the Dharma wheel, the Dharma expounded through the four unimpeded eloquence. This is called the original preaching of the Dharma.

7.66

Seventh, the original retinue: those who were covered by the preaching of the Dharma at the original time. As with those dwelling in the space below, whom Maitreya did not recognize, they are the original retinue.

7.67

Eighth, the original nirvāṇa: the nirvāṇa of the virtue of severance realized at the original time; it is also that at the original time, responding in the two lands of common residence and expedients, when those with conditions had been delivered, he proclaimed entering extinction. This is the original nirvāṇa.

7.68

Ninth, the original lifespan: since he proclaimed entering extinction, there are long and short, far and near lifespans.

7.69

Tenth, the original benefits: this refers to the retinues of original karma, vows, supernormal powers, responses, and so on, receiving the eightfold and tenfold benefit.

7.70

Second, concerning the arising [of the sequence]: these ten meanings, directly expounded to meet specific conditions, are scattered throughout the text of the sūtra. Wishing now to arrange them in order, an account of their arising is necessary. The reason the original cause is placed first is that one must depend on the cause to attain the fruit. Because the fruit is accomplished, there is a land. When the ultimate fruit abides in a land, there is illumination of spiritual capacities. When spiritual capacities are stirred, then transformation is dispensed; when transformation is dispensed, there are supernormal powers. After supernormal powers, next the Dharma is preached for them. Those reached by the preaching of the Dharma then constitute the retinue. When the retinue has been delivered and conditions are exhausted, there is nirvāṇa. Because there is nirvāṇa, one discusses the length of lifespan, the benefits wrought by a lifespan whether long or short, and even the benefits of the correct and semblance Dharma periods after the Buddha's extinction. The meanings are indeed limitless; we merely establish ten items, which encompass the beginning and the end and thereby form a coherent sequence.

7.71

Third, the similarities and differences between trace and original source: in the trace, the cause is opened while the fruit is combined, combining the fruit of habit and the fruit of retribution as the wondrousness of the three dharmas. In the original source, the cause is combined while the fruit is opened, opening the fruit of habit and bringing forth the fruit of retribution to clarify the wondrousness of the original land. Making this distinction of similarity and difference is based on convenience of meaning, with mutual taking and leaving. In the trace, the objects, wisdom, practice, and stages are explained in full detail; the text of the original source is concise in wording, comprehensively bundling them into the wondrousness of the cause; grasping the idea, one understands that this is merely opening and combining. The wondrousness of the fruit is precisely the wondrousness of the three tracks in the trace. Stimulus and response, supernormal powers, preaching of the Dharma, and retinue are identical in name to those above. As for opening the wondrousness of nirvāṇa and lifespan in the original source: the buddhas of the distant past, such as Candrasūryapradīpa and Kāśyapa Buddha, all entered nirvāṇa at the Lotus Sūtra. Inferring the meaning for the original buddha, it must pertain to a pure land and pure capacities. Furthermore, past events are already accomplished, and therefore the wondrousness of nirvāṇa and so forth are opened out. That these two meanings are absent in the trace is because, although Śākyamuni proclaimed nirvāṇa in the Lotus Sūtra, he had not yet entered extinction; this matter belongs properly to the Nirvāṇa [Sūtra], and therefore is not distinguished in the trace. The benefits are the same as above.

7.72

Fourth, citing textual evidence: we do not search far into other sūtras, nor do we cite broadly from within this division; we merely establish the ten meanings on the basis of the original section itself. Yet the Lotus Sūtra of previous buddhas had gāthās as numerous as the sands of the Ganges or akṣobhyas; the present Buddha preached the Dharma on Vulture Peak for eight years—how could the events in the Indic manuscripts ever be exhausted? China is a remote frontier and has heard only the general drift; people see seven scrolls and consider it a small sūtra, but the Indic text is vast and extensive—what does it not distinguish? Now, within a few sheets [of paper], the ten proofs are fully evident. The text says: 'The lifespan I achieved when formerly practicing the bodhisattva path is even now not yet exhausted'—this is the wondrousness of the original practicing cause. The text says: 'Since I truly achieved buddhahood, it has been immeasurable, boundless hundreds of thousands of myriads of koṭis of nayutas [of kalpas].' It also says: 'Since I truly achieved buddhahood, it has been as long as this; it is merely by expedients to teach and transform sentient beings that I make such a statement.' This is the wondrousness of the original fruit. The text says: 'After I attained saṃbodhi in the sahā world, I taught, transformed, showed, and guided these bodhisattvas.' It also says: 'Ever since that time, I have constantly been in this sahā world preaching the Dharma and teaching and transforming, and have also guided and benefited sentient beings in other places.' This land is no longer the sahā world of the present time; this is the wondrousness of the original land. The text says: 'If there are sentient beings who come to my place, I use the buddha-eye to observe their faculties of faith and so forth, whether sharp or dull.' This is the wisdom illuminating capacities at the original time; it is the wondrousness of stimulus and response. The text says: 'The Tathāgata's secret supernormal power.' Furthermore, an intermediate passage says: 'Sometimes I show my own body, sometimes another's body; sometimes I show my own affairs, sometimes another's affairs.' This is manifesting forms throughout the ten realms and displaying various images; examining the original source, it is also thus, which is the wondrousness of the original supernormal powers. The text says: 'All these bodhisattvas are those whom I transformed, causing them to bring forth the mind of the great Way; now they all dwell in non-retrogression, cultivating and training in my Way and Dharma.' Moreover, in the intermediate [periods] he sometimes spoke of his own affairs and sometimes of another's affairs; examining the original source, it is also thus, which is the wondrousness of the original preaching of the Dharma. The text says: 'These bodhisattvas all have golden-colored bodies and dwell in the empty space below. These are my sons; from the distant past I have taught and transformed these multitudes.' This is the wondrousness of the original retinue. The text says: 'Again, he speaks of entering into nirvāṇa; all such things are distinctions made by expedients.' It also says: 'Now I am not truly extinct, yet I proclaim that I am about to take extinction.' When past conditions were concluded, he proclaimed entering extinction; since he proclaimed nirvāṇa in the intermediate [periods], by analogy the original source also has nirvāṇa, which is the wondrousness of the original nirvāṇa. The text says: 'In various places, he speaks of himself with different names and different ages.' 'Age' is lifespan; 'large and small' means long and short, permanent and impermanent. Since this is so in the intermediate [periods], the original lifespan is also thus, which is the wondrousness of the original lifespan. The text says: 'Again, through expedients he expounds the subtle and wondrous Dharma, able to cause sentient beings to bring forth a joyful mind.' This is the intermediate benefit. It also says: 'Hearing the Buddha speak of a lifespan of such long kalpas, immeasurable, boundless asaṃkhyeya sentient beings attained great benefit.' This is the benefit in the trace. Since this is so in the trace and the intermediate [periods], by analogy the original source is also thus, which is the wondrousness of the original benefits. The ten proofs are in the sūtra; they are not human fabrications.

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Linked texts (1)

妙法蓮華經玄義 — Classical Chinese