妙法蓮華經玄義 8

English (machine translation) 8

Language: English

8.1

Expounded by the Great Master Tiantai Zhizhe

This is the single character "jīng" (sūtra). Fully preserving the barbarian pronunciation, it should be pronounced *Saddharmapuṇḍarīka-sūtra*. *Saddharma* is translated here as "Wonderful Dharma"; *puṇḍarīka* is translated here as "Lotus Blossom," which have already been explained above. *Sūtra* is also pronounced *xiudanlan* (sūtrānta) or *xiudulu* (sūtra). The regional dialects of that land and the translations of this land are not uniform: some say it is untranslatable, while others say it is translatable. Explaining this comprises five [points]: 1. Clarifying that it is untranslatable. 2. Clarifying that it is translatable. 3. Harmonizing translatability and untranslatability. 4. Clarifying "sūtra" by applying it to dharmas. 5. Clarifying "sūtra" through the contemplation of mind.

8.4

Regarding the assertion that it is untranslatable: that language contains multiple meanings, whereas this language is singular and shallow; one cannot translate the manifold with the singular, so the original pronunciation should be retained. As for using the word "jīng," [the Master of] Kaishan said: It is not a direct translation; it is merely substituted with this [Chinese word]. Here, the words of the sages are called "jīng" (classics), while the words of the worthy are called "philosophers" and "histories"; there, [the words of] the sage are called "sūtras," and [the words of] bodhisattvas are called "treatises." Since it cannot be translated, it is fitting to substitute this for that, hence it is called *jīng*. Since it cannot be translated, it contains five meanings: First, the root of dharma, also called "producing." Second, "subtle initiation," also called "revealing." Third, "surging spring." Fourth, "marking-line." Fifth, "garland." Now, not only does it have five untranslatable meanings, but within each one we formulate three, making three times five, or fifteen meanings: 1. The root of teaching. 2. The root of practice. 3. The root of meaning. We now explain them at length.

8.5

Regarding the "root of dharma": everything is ineffable, yet through the causes and conditions of the four siddhāntas, there is verbal exposition. Expounded through the mundane siddhānta, it is the root of teaching; through the individual and counteractive [siddhāntas], it is the root of practice; through the supreme-truth siddhānta, it is the root of meaning. As for what is called the root of teaching: a single word spoken by the golden mouth serves as the root, from which incalculable verbal teachings flow forth. Whether general or specific, they were received by beings at that time, and upon hearing them they attained the Way. Therefore a sūtra states: Each sūtra further has incalculable sūtras as its retinue. If later people do not understand, bodhisattvas take the Buddha's teaching as the root and compose general treatises and specific treatises to expound the general and specific sūtras, so that the Buddha's intent is not obstructed; those who seek it attain the Way, precisely because their treatises have a root. Although various non-Buddhists have teachings, they do not accord with the sūtras; their frivolous discourses lack a root, and they cannot attain the Way. Sūtra being the root of practice means: it shows people the dharma of non-dispute, guides them through what is obstructed and unobstructed, opens and clarifies their eyes, cures people's illnesses, and when one cultivates practice according to the teaching, general and specific practices arise; going from here to there, one enters the pool of pure coolness and reaches the genuine dharma jewel of nirvāṇa, the realm of nectar. Since sentient beings enter through various gates, we know that the sūtra is the root of practice. Sūtra being the root of meaning means: seeking a single line, it expresses a single meaning; seeking incalculable lines, it expresses incalculable meanings; or seeking a single line, it expresses incalculable meanings; seeking incalculable lines, it expresses a single meaning. Whether general or specific, seeking the expression, one harmonizes and enters; therefore the sūtra is the root of meaning. Grouping these three kinds as dharma gates: the root of teaching is the wisdom of hearing, the root of practice is the wisdom of thinking, and the root of meaning is the wisdom of cultivation. Seeing that the meaning of the root of the true dharma already contains so much, it therefore cannot be translated. As for what is termed "producing," it may be known by analogy with this.

8.6

Second, it contains "subtle initiation": the Buddha spoke using the four siddhāntas, his words being skillful and subtly expressing and measuring the beginning, middle, and end as good, complete and fulfilled, like the water of the great ocean gradually growing deeper. As for those who hear the teaching: when first hearing the mundane siddhānta, they sequentially receive it, distinguish the characteristics of dharmas, subtly produce understanding, and gradually increase, becoming clear, practiced, and thoroughly penetrating. Moreover, they read all the various treatises widely, extensively know the minds of the wise, hear much and possess strong memory, up to the attainment of Buddhahood; this is discussing subtle initiation with respect to teaching. Upon first hearing the individual and counteractive [siddhāntas], they are immediately able to give rise to practice, beginning with the minor practices of humans and devas, next entering the taintless practices through morality, concentration, and wisdom, traversing the path of seeing and the path of cultivation, and ultimately realizing the stage of no-further-learning. Entering from the small into the great, reaching wondrous enlightenment at the end, this is discussing subtle initiation with respect to practice. Upon first hearing the supreme-truth siddhānta, it rolls on and expands, entering into hearing and contemplation, warmth, summit, and worldly supreme. Next, one enters the seeing of truth, attaining the genuine supreme truth; next, one enters the path of cultivation up to no-further-learning, entering from the small into the great, seeing the Middle Way that resembles truth, arising from a minute tip and ultimately becoming a tree of many spans. Grouping these three initiations as dharma gates: according to the Hīnayāna, they are the initiations of the three kinds of liberation; according to the initial abode in the Mahāyāna, the initiation of teaching is prajñā, the initiation of practice is the tathāgata-garbha, and the initiation of principle is the true mark. Since "subtle initiation" already contains so much within itself, it cannot be translated.

8.7

Third, it contains "surging spring": this name is taken from a metaphor. The Buddha preached the Dharma with the four siddhāntas, its text and meaning being inexhaustible and the flow of the Dharma never ceasing. If one hears the mundane [siddhānta], expounding one phrase, one understands incalculable phrases; from months, to four months, to years, like wind in the empty sky, unhindered and unobstructed. The understanding of the initial mind's exposition is already like a surging spring, how much more so that of the later mind! How much more so that of the Tathāgata! It is like a spring from a rock whose moistening flow benefits everywhere! If one hears the individual and counteractive [siddhāntas], one arouses incalculable practices, Ganges-sands of buddha-dharmas, and various dharma gates; one practice is incalculable practices, entering the good realm and ascending the eightfold upright path. If one hears the supreme truth, the principle is like empty space; the dharma of empty space cannot be measured and is pervasive in all places: this is called the surging spring of meaning. Grouping these as dharma gates: the spring of teaching is the unhindered eloquence of dharma; the spring of practice is the unhindered eloquence of phrasing; the spring of meaning is the unhindered eloquence of meaning. Delightful speech permeates the three places. Since "surging spring" already contains so much within itself, it cannot be translated.

8.8

Fourth, it contains "marking-line": the Buddha spoke using the four siddhāntas. First hearing the mundane, it trims away the false teachings of craving and views, so that one is not confused by inverted evil winds and can enter the correct track; this is the marking-line of teaching. If one hears the individual and counteractive [siddhāntas], one departs far from the non-path and enters the good and correct path of the factors of awakening; this is the marking-line of practice. If one hears the supreme truth, it trims away this shore of craving and views so that one can reach the other shore, neither preserving birth-and-death nor dwelling in the unconditioned; this is the marking-line of meaning. Grouping these as dharma gates: the teaching trimming away the false is right speech; practice trimming away the false is right action, right effort, right mindfulness, right concentration, and so forth; meaning trimming away the false is right view, right thought, and so forth. Since "marking-line" already contains so much within itself, it cannot be translated.

8.9

Fifth, it contains "garland": it strings together teaching, practice, and principle like stringing a flower garland so that they do not scatter. The mundane siddhānta strings together the Buddha's verbal teachings so that they do not scatter; the individual and counteractive [siddhāntas] string together the manifold practices so that they do not scatter; the supreme truth strings together the meanings and principles so that they do not scatter. Grouping these as dharma gates: stringing together the teaching constitutes faultlessness of mouth; stringing together practice is faultlessness of body; stringing together meaning is faultlessness of mind; these are also the three kinds of practices associated with wisdom, and are also the three dhāraṇīs. The non-scattering of teaching is the dhāraṇī of retaining what is heard; the non-scattering of practice is the action-dhāraṇī; the non-scattering of meaning is the comprehensive-retention dhāraṇī. If explained in terms of adorning the body: with respect to teaching it is called the adornment of wisdom; with respect to practice it is called the adornment of merit; with respect to meaning it is that which is adorned. That which is adorned is the dharma-kāya, adorned by concentration and wisdom. All sentient beings possess the dharma-kāya; the substance of the dharma-kāya is plain, so devas and dragons neglect and look down on it; if one cultivates and learns concentration and wisdom to adorn the dharma-kāya, then all will see and revere it.

8.10

The ancients said that a sūtra contains five meanings; now, however, a sūtra contains fifteen meanings. How could the singular Chinese translate the Sanskrit? The explanation of containing meanings is like this.

8.11

Etymologically, it is defined as "constant" (*cháng*); we now explain this definition. That which heavenly demons and non-Buddhists cannot alter or destroy is called the constancy of teaching. That which is genuine, correct, and unmixed, and which none can surpass, is called the constancy of practice. That which is calm, unmoving, and definitely without divergent destinies is called the constancy of principle. Furthermore, it is defined as "standard" (*fǎ*): the teaching can be a model, practice can be a model, and principle can be a model. Now simply explaining its definition already contains six meanings, so how could the repeated Sanskrit word be translated by a singular one?

8.12

Second, regarding the statement that it is translatable, this also comprises five [points]:

8.13

1. Translated as *jīng*, it takes "passing through/originating from" as its meaning, because it originates from the mind and mouth of the sage. Now we also explain it accordingly: namely, originating in teaching, originating in practice, and originating in principle. All sūtras, all general and specific treatises, all commentaries and records, and the like, all originate from the mind and mouth of the sage; this is called originating in teaching. All practices that accord with principle, all practices of resemblance, and all practices based on faith or dharma, all originate from the mind and mouth of the sage; therefore practice is taken as originating. All worldly meanings, all world-transcending meanings, all provisional meanings, and all ultimate meanings, all originate from the mind and mouth of the sage; therefore meaning is taken as originating. Teaching originates from the mundane [siddhānta]; practice originates from the individual and counteractive [siddhāntas]; meaning originates from the supreme-truth siddhānta.

8.14

Furthermore, what is called *jīng* (warp) has the meaning of *wěi* (woof): like the warp of silk in the world, woven with the woof, dragon and phoenix patterns are formed. The Buddha preached the warp with the mundane siddhānta, and bodhisattvas weave it with the woof of the mundane; because the warp and woof unite, the pattern of worthies and sages is formed. Again, discussing warp and woof in terms of practice: the practice of wisdom is the warp, and the practice of conduct is the woof; because warp and woof unite, the pattern of the eightfold right [path] is formed. Again, discussing warp and woof in terms of principle: expressing the real is the warp, and expressing the conventional is the woof; because warp and woof unite, the pattern of the two truths is formed.

8.15

2. Translated as "tallying" (*qì*): tallying with conditions, tallying with facts, and tallying with meaning. Preaching according to the mundane is tallying with conditions; preaching according to suitability is tallying with generating good; preaching according to counteraction is tallying with destroying evil—these are tallying with facts; preaching according to the supreme truth is tallying with meaning.

8.16

3. Translated as "root of dharma": this is the root of teaching, practice, and principle, as explained previously.

8.17

4. Translated as "thread" (*xiàn*): the thread strings together and maintains teaching, practice, and principle so that they do not scatter; the meanings of adorning the body and so forth are as explained previously. Furthermore, thread can sew: sewing the teaching causes chapters and phrases to be sequentially ordered so that one is able to preach the Dharma. Just as a pratyekabuddha, not encountering the thread of the twelve divisions, cannot preach the Dharma, and worldly intellect, debate, and cleverness also do not attain the thread of the sūtra, failing to form right speech. Furthermore, the thread can sew practice: relying on the sūtra, practice is correct; contravening the sūtra, practice is deviant. Furthermore, sewing principle: that which is not stamped by principle falls into the sixty-two false views; that which is stamped by principle converges into the single ultimate Way.

8.18

Fifth, translating it as "teaching of good speech": it is also the teaching of good practice, and it is also the teaching of good principle. Preaching according to the worldly siddhānta is the teaching of good speech; according to [the siddhāntas of] individual adaptability and antidote, it is the teaching of good practice; preaching according to the supreme-meaning [siddhānta] is the teaching of good principle. These are named the five translations of sūtra.

8.19

Third, reconciling existence and non-existence [of translation]: In the past, when the Buddha-Dharma was first transmitted, Indian and Chinese were not yet clearly distinguished; the statement that it was untranslatable was in fact transmitted by the scholars of Hexi. Later scholars accepted and used it, moreover substituting this for that. Now translations are resplendent and regional languages are broadly understood; how could one obstinately cling to untranslatability, still taking "containing manifold meanings" as the explanation? If it contains manifold meanings, why restrict it to five? If there is a translation, which should be taken as the standard? If meanings are multiple, how could translations be many? If one translates sūtra as "classic" (經), there are nine kinds of sūtras, namely the general and specific sūtra-piṭakas, etc.—why do we not see it properly corresponding to the sūtra section among the twelve divisions, and to the sūtra-piṭaka among the Tripiṭaka? If one translates it as "tallying," "root of dharmas," and so forth, then one should also alter the twelve divisions to contain a "tallying division," a "root of dharmas division," a "string division," and a "good speech and teaching division"; and among the Tripiṭaka there should be a "string-piṭaka," etc. Since those various places do not follow these translations, why alone use it for sūtra in general? The Treatise states: "Prajñā is weighty and revered, while 'wisdom' (智慧) is slight and light; how can one use the light to translate the weighty?" If so, this is evidence for the school of non-translation. Now, the real mark is weighty, revered, and ineffable, yet one could speak it in Indian speech; why could one not translate it into Chinese speech? If it cannot be translated, it also could not be spoken: this is evidence for the school of translation. The ancients said: Nirvāṇa contains the three virtues and cannot be translated by "extinction and crossing over" (滅度). Furthermore, Emperor Wu of Liang said: "Extinction and crossing over" is a Hīnayāna dharma and cannot be used to translate the Great Nirvāṇa. This is not necessarily so. Sūtras state that there are nirvāṇa and Mahānirvāṇa; likewise there should be extinction and crossing over, and great extinction and crossing over. This sūtra says: "The Tathāgata's extinction and crossing over"; how could this not be the great extinction and crossing over? Since one translates lesser nirvāṇa by lesser extinction and crossing over, why can one not translate Mahānirvāṇa by great extinction and crossing over?

8.20

If one says that "extinction and crossing over" is biased and does not contain the three virtues, we now explain it as containing them: extinction is liberation; liberation must have its person, and that person is the dharma-kāya; the dharma-kāya is not just a body, but must possess numinous wisdom, and numinous wisdom is prajñā. Furthermore, "great" is the dharma-kāya, "extinction" is liberation, and "crossing over" is prajñā. Merely setting forth "extinction and crossing over," it contains the three manifestly; how could it be untranslatable? If one clings to a single word, then they condemn each other and fail to fathom the Buddha's intent, as has already been stated above.

8.21

Now we reconcile existence and non-existence, rendering the significance open and unobstructed. If one says there is no translation, the term contains five meanings, and within each single meaning it further contains three meanings, showing its beauty all the more. If one considers there to be a translation, each single translation also possesses three meanings, increasing the depth of the purport all the more. Allowing either existence or non-existence, what conflict is there? The Great Sūtra says: "I never quarrel with the world. What worldly wisdom says exists, I also say exists; what worldly wisdom says does not exist, I also say does not exist." Reconciling them in this way, there is no fault in either of the two schools, and the principle is preserved therein. Furthermore, the perfect meaning is without fixed boundary, penetrating everywhere, as stated above. If one establishes the standard translated name, the conventional truth must not be muddled. For now, we rely on a single term to serve as the standard translation, neither giving rise to grievances between the two schools. Why is this? From antiquity to the present, translating Indian into Chinese has universally used the title jing (經). If other translations were correct, why were they not changed to "tally" or "string"? Since the translations are unanimous, it is clear that jing is correct! If equally they are untranslatable, why not indicate subtle emanation, bubbling spring, and so forth? Now we properly use jing because its capacity to contain manifold meanings is strong: it contains the meanings of the three roots of dharmas, the three subtle emanations, the three bubbling springs, the various marking-lines, the garland, etc., and also contains "tally," "string," "teaching of good speech," the gloss of "model/dharma," the gloss of "constant," and so forth. None is not subsumed within the single word jing; the other phrases are also like this. Because all teachings of the Great and Small Vehicles use jing as their common designation, other phrases are not used.

8.22

Fourth, clarifying jing by passing through dharmas: If jing is the standard translation, what dharma is jing? In the past, three kinds were used: First, using sound as jing: as when the Buddha was in the world, his golden mouth expounded, and there was only the explanatory discourse of sound; the listeners attained the Way, therefore sound was used as jing. The Pañcaviṃśatisāhasrikā says: "Heard from a good friend." Second, using form as jing: while the Buddha was in the world, sound could be used as jing; now that the Buddha has departed the world, it is transmitted and upheld by paper and ink, so form should be used as jing. The Pañcaviṃśatisāhasrikā says: "Heard from the sūtra scrolls." Third, using mental objects (dharmas) as jing: inwardly reflecting for oneself, the mind accords with the Dharma, not depending on another's instruction, nor on paper and ink; merely through the mind's awakening, dharma itself is jing. Thus it says: "Those who cultivate my Dharma know it for themselves through realization (and so on)." The three sense objects as jing are applied to this land. For those whose ear consciousness is sharp, who are able to discern and attain awakening upon the sense object of sound, sound is their jing, but not jing for the others. For those whose mental consciousness is sharp, who can investigate within the mind, reflect, and make decisions, dharmas are their jing, but not jing for the others. For those whose eye consciousness is sharp, who grasp the principle through the exposition of written words, form is their jing, but not jing for the others. This realm uses only these three sense objects. The remaining three consciousnesses are dull: if the nose smells paper and ink, it knows nothing; if the body touches a sūtra scroll, it also cannot understand; if the tongue eats the written characters, how could it distinguish right from wrong? In other lands, all six sense objects are used, or a single sense object is used exclusively. As the Vimalakīrti-nirdeśa states: "Giving a single meal to all... one who is equal with respect to food is also equal with respect to dharmas; one who is equal with respect to dharmas is also equal with respect to food." This is exclusively using the object of the tongue faculty as jing. In some lands, touching heavenly garments with the body brings attainment of the Way: this is exclusively using touch as jing. In some, seeing the Buddha's radiance brings attainment of the Way: this is exclusively using form as jing. In some, in extinction and quiescence without words, contemplating the mind brings attainment of the Way: this is exclusively using the mind as jing. As in the Land of Manifold Fragrances, where fragrance is used for the Buddha's work: this is exclusively using fragrance as jing. In other lands, the six faculties and consciousnesses are sharp, so the six sense objects can serve as jing. In this land, the three faculties and consciousnesses are dull; the nose does not equal that of a donkey, dog, or deer: how could it attain penetration through fragrance, flavor, touch, and so forth?

8.23

Question:

8.24

Because faculties are sharp, the sense object is jing; for dull ones, is the sense object then not jing?

8.25

Answer:

8.26

The six sense objects are the dharma realm; their substance is itself jing, and it is not only when a sharp faculty grasps them that they become jing.

8.27

Why? The Pañcaviṃśatisāhasrikā states: "All dharmas tend toward form; this tendency is unsurpassable." This form can express all dharmas. Take, for instance, the color of black ink: one stroke expresses "one"; two strokes express "two"; three strokes express "three"; a vertical stroke expresses "king" (王); adding a stroke to the right expresses "ox/chou" (丑); adding a stroke to the left expresses "field" (田); protruding at the top expresses "reason/you" (由); protruding at the bottom expresses "extend/shen" (申). Turning about in this manner, what it expresses is inexhaustible. Or one character expresses immeasurable dharmas; immeasurable characters together express a single dharma; immeasurable characters express immeasurable dharmas; a single character expresses a single dharma. With a slight turning about of a single black ink stroke, what is expressed varies greatly: turning left expresses evil; turning right expresses good; a dot above expresses the undefiled; a dot below expresses the defiled. Slaying, enlivening, giving, taking away, defaming, praising, suffering, and pleasure are all within the ink; there is not a single dharma that goes outside of this ink. Stated briefly, black ink expresses immeasurable teachings, immeasurable practices, and immeasurable principles; black ink is also the root of teaching, the root of practice, and the root of principle. From the initial single dot to immeasurable dots, from dots to characters, from characters to sentences, from sentences to verses, from verses to scrolls, from scrolls to divisions. Furthermore, from dots, single characters, and sentences, first lesser practices are established, and later greater practices are manifested. Furthermore, from dots and characters, first shallow principles are seen, and later deep principles are reached: this is called the three subtle emanations of teaching, practice, and principle in the color black. Furthermore, from the color black, dots surge forth, producing characters, sentences, and verses inexhaustibly; producing all practices inexhaustibly; producing principles inexhaustibly: this is called the color black possessing the three bubbling springs. Furthermore, in terms of the color black, one trims away deviations in teaching, practice, and principle. Furthermore, in terms of the color black, one strings together the garlands of teaching, practice, and principle, and also adorns the body. Furthermore, form is the condition: conditioned by form there is bondage, having the saṃsāra of the six destinies; conditioned by form there is liberation, having the four kinds of sages. Furthermore, form is glossed as "model/dharma": because form is modeled, it can accomplish teaching, practice, and principle. Furthermore, form is "constant": the teaching of form cannot be broken; the practice of form cannot be altered; the principle of form cannot be moved. Furthermore, form cannot be translated, because the meaning of form contains manifold senses. Furthermore, form can be translated, naming form as jing. Therefore, when seeing the form-jing, one knows form-attachment and form-views, knows form as dharmas born of causes and conditions, knows form as identical to emptiness, identical to the provisional, and identical to the middle; form is itself the dharma realm, comprehensively containing all dharmas. The characters of the dharma realm: characters are themselves empty, without dots, without characters, without sentences, without verses. The characters of sentences and verses are ultimately unobtainable: this is called knowing that characters are non-characters, and that non-characters are also characters.

8.28

As for ink color being jing, serving as the root of dharmas: If one gives rise to anger over ink characters and cuts off another's life; if one gives rise to lust over ink characters and commits theft or sexual misconduct; up to giving rise to delusion over ink and producing wrong views: one should know that ink characters are the root of the four evil destinies. If over ink characters one gives rise to loving-kindness and renunciation, up to producing right views, one should know that ink characters are the root of humans and gods. If one knows that ink characters are neutral karmic retribution, and that neutrality is the truth of suffering; if one gives rise to defilement toward retributive form, that is the truth of accumulation; knowing that characters are formed by causes and conditions, and are suffering, empty, and non-self, is the truth of the path; since one knows characters are non-characters and does not generate delusions regarding characters, the cessation of all afflictions is the truth of cessation: this is knowing the four truths of characters. Knowing the four truths of characters can generate heat and summit, whether the stages of approach or fruition, the liberation of the worthy and holy: one should know that ink characters are the root of the śrāvakas.

8.29

If one does not understand characters, it is called ignorance; giving rise to craving or anger toward characters is formations; distinguishing characters as beautiful or ugly is consciousness; consciousness regarding characters is name-and-form; characters entering the eyes are the six sense bases; character objects confronting faculties are contact; receiving and clinging to them is feeling; entanglement without letting go is craving; striving and seeking is grasping; grasping then constitutes karma, called existence; existence can pull forth retribution, called birth, aging, sickness, and death, the wheel of suffering unending: this is the root of the twelve links of dependent origination.

8.30

If one can know characters to be non-characters, ignorance ceases, not proceeding to formations, up to not proceeding to aging and death; with the cessation of ignorance, aging and death cease: one should know these characters are the root of pratyekabuddhas. If one knows that characters are identical to emptiness—not empty after being annihilated, but the nature of characters is inherently empty, within emptiness there being neither craving nor anger, up to neither wrong nor right, characters being unobtainable—who is it that knows characters? How could sentient beings deludedly generate grasping and rejecting? Raising compassionate vows, practicing the six perfections, saving sentient beings, entering the limit of reality, yet there being no sentient beings who attain extinction and crossing over: one should know these characters are the root of bodhisattvas.

8.31

If one knows characters are non-characters, neither characters nor non-characters, free from the delusions of the two extremes, this is called purity; purity being free from karma is called self; self being free from suffering is called bliss; freedom from suffering being free from saṃsāra is called permanence. Why? Characters are the conventional truth; non-characters are the true truth; neither characters nor non-characters is the single real truth. The single truth is itself the three truths, and the three truths are themselves the single truth: this is called the root of the object.

8.32

If one knows that ink-written characters are formed through the combination of paper, brush, mind, and hand; that if one analyzes each single character, no single character can be found, and if one analyzes each single dot, no character can be found either—then there is nothing that is found [as an object], and the mind and hand are not found as agents. With neither agent nor object, who is it that knows agent and object? This is the root of the wisdom of all modes (sarvajñatā). Although characters are not characters, through not being characters they are characters: due to the mind there are dots, from dots there are characters, from characters there are sentences, from sentences there are verses, from verses there are lines, from lines there are scrolls, from scrolls there are cases, from cases there are sections, from sections there are piṭakas, and from piṭakas there are various discriminations. This is the root of the wisdom of the paths (mārgajñatā). Although they are neither characters nor non-characters, they double-illuminate both characters and non-characters. This is the root of the wisdom of all aspects (sarvākārajñatā).

8.33

For the sake of eight characters, [the ascetic of the] Snow Mountains renounced his cherished body; this is the root of practice. When I understand a single phrase or even half a phrase, I come to see the buddha-nature and enter the great nirvāṇa; this is the root of spiritual stages. That I attained supreme bodhi was entirely due to hearing the sūtra and exclaiming "Excellent!"; characters are thus the root of the vehicle. If one forgets phrases or punctuation, they are made flowing and sharp again, and one is granted samādhi and dhāraṇī; this is the root of stimulus and response. Penetration relying on literary learning is the root of supernatural powers. Obtaining speech by relying on characters is the root of preaching the Dharma. Teaching others by expounding characters is the root of the retinue. Diligently studying these characters brings emolument along with it; this is the root of benefit.

8.34

Understanding characters in this way, one's hands hold no scrolls yet one constantly reads this sūtra; one's mouth makes no sound yet one universally recites all scriptures; the Buddha does not preach the Dharma yet one ever hears the brahma-voice; the mind does not deliberate yet it universally illuminates the dharma realm. How could such learning not be great? One should know that black characters are the root of all dharmas. Blue, yellow, red, and white are also like this. They are neither characters nor non-characters, double-illuminating both characters and non-characters. They are neither ineffable nor not ineffable, neither invisible nor not invisible. What is there to select? What is there not to select? What is gathered in? What is not gathered in? What is discarded? What is not discarded? If affirmed, all are affirmed; if negated, all are negated. To be able to penetrate all things in the color black, yet not be in all things; not to penetrate all things, yet to penetrate all things; neither not-so nor so: all dharmas are perverse, all dharmas are correct. If one does not understand the color black in this way, then one does not know characters and non-characters. Whether yellow, white, red, and blue, whether resistant or non-resistant, one will not be able to know any of them. If one penetrates the color black, one knows that the other colors are also like this. This is the very meaning of the Lotus Sūtra taking form as the sūtra. The sense datum of sound is also like this; or a single sound explains a single dharma (and so forth).

8.35

Those whose faculty of hearing is sharp immediately understand that the conditions of attachment and views regarding sounds are identical with emptiness, provisionality, and the middle, and know that lips, tongue, and teeth are all ungraspable. Sound is not-sound; not-sound is also sound; it is neither sound nor not-sound. Sound is the root of teaching, practice, and meaning, and the various meanings are all as explained above; this is penetrating the sūtra of sound. Scents, tastes, tangibles, and so forth are also like this. As the text says: "All worldly occupations for earning a livelihood are not contrary to the true mark." This is precisely the meaning. If all outer sense bases are the sūtra, pervading the dharma realm, the inner sense bases are also like this, and the inner-and-outer sense bases are also like this. A sūtra says: Liberation is not attained through inward contemplation, nor is it apart from inward contemplation (and so forth). Thus, one datum penetrates all data, yet sees neither one datum nor all data, while thoroughly penetrating one datum and all data; in a single consciousness one discriminates all consciousnesses, yet sees neither one consciousness nor all consciousnesses, while thoroughly penetrating one consciousness and all consciousnesses. Sovereign and unhindered, equal and great wisdom: what is the sūtra, and what is not the sūtra? If one wishes to elaborate in detail, it can be understood by analogy for every single datum and consciousness: whether with translation or without translation, weave them with the three meanings, and subsequently tie them together with the three contemplations (and so forth).

8.36

As for distinguishing the sūtra throughout the various teachings: if one says that the principle is beyond words and characters, that words and characters are conventional, that words are relied upon to explain the principle, that the principle can be the sūtra while words and characters are not the sūtra, and that the six sense data and so forth are all explanations of the sūtra and not the sūtra proper—this is merely the sūtra according to the Tripiṭaka [teaching]. If there is no explanation of the meaning of liberation apart from words and characters, if the intrinsic nature of words and characters being free is itself liberation, and if the six sense data are identical with the true mark, without duality or difference, as explained above—this is the sūtra according to the perfect teaching. Making this explanation while bearing the three provisional expedients is the sūtra according to the Vaipulya. Making this explanation while bearing two provisional expedients is the sūtra according to the Prajñā. Making this explanation while bearing one provisional expedient is the sūtra according to the Avataṃsaka.

8.37

Fifth, explaining the sūtra through contemplation of the mind: all are classified into four, analogous to the above.

8.38

The first category, the untranslated [sūtra]: the mind contains good, evil, all mental factors, and the like. One should know that this mind is the capital of all dharmas; how could it be determinately judged? If evil were the mind, the mind could not contain good and the various mental factors. If good were the mind, the mind could not contain evil and the various mental factors. Not knowing by what to designate the mind, the concise is used in place of the comprehensive; thus we know that the concise mind can contain the myriad dharmas, how much more so the five meanings! As the Avataṃsaka says: "Within a single mote of dust there is a sūtra scroll of the trichiliocosm"; this is its meaning.

8.39

As for the mind being the root of dharmas, the Commentary says: "In all the world, there is nothing that is not created from the mind." Without mind, there is no coarse examination or subtle investigation; without coarse examination or subtle investigation, there is no speech. One should know that the mind is the root of speech.

8.40

As for the mind being the root of practice, the Mahāsaṃnipāta says: "Mental practice, great practice, all-pervading practice." The mind is the factor of volition (cetanā); volition belongs to the aggregate of formations. Since all practices are established through the volitional mind, the mind is the root of practice.

8.41

As for the mind being the root of principle: if there were no mind, with what would principle be contained? By investigating principle with the initial mind, in a dim and nascent state one approaches awakening; gradually entering the stage of resemblance, one then verifies the real. This is being the root of principle.

8.42

As for the mind containing subtle emergence: the initial momentary mind subtly exists; the next mind is as if present, as if absent; next it gradually increases and grows; subsequently it becomes determinate, and giving free vent to the mind, it emerges from the mouth. This is the subtle emergence of speech. When the beginner practices, the practice is still subtle and weak; next it is slightly established; subsequently it becomes great practice. This is the subtle emergence of practice. Initially contemplating the mind, one does not see the principle of the mind; cultivating further, it is indistinctly seen, until resemblance and reality [are reached]. This is the subtle emergence of principle.

8.43

As for the mind containing a bubbling spring: the mind is replete with all dharmas, but because of obstructions they do not flow, just as earth and stones press upon a spring, but removing the blockage makes it surge and flow forth. If one does not contemplate the mind, the mind is dark and unillumined, and what one expounds does not develop. If one contemplates the mind clearly and thoroughly, then one's eloquence is boundless, overflowing and inexhaustible; is this not a bubbling spring of speech? If one does not contemplate the mind, practice has interruptions; by virtue of contemplating the mind, thought after thought continues uninterruptedly, transforming the six hindrances into the six perfections, and the six perfections gather in all practices. This is the bubbling spring of practice. If one can contemplate the mind, it is like using a sharp mattock to dig into the ground: through bedrock and salty sand, the water of principle is clear and pure, surging without exhaustion. This is the bubbling spring of meaning.

8.44

As for the mind containing the stringing of a garland: contemplation and mindfulness are unerring, and one attains the retention of hearing once, threading the text without loss, through which contemplation of mind attains the power shared with samādhi; threading practice without loss, contemplation of mind attains the power shared with the path; threading meaning without loss, contemplation of mind further attains samādhi and wisdom, adorning and manifesting the dharma-kāya. These can all be understood.

8.45

Furthermore, the mind is the marking-cord: if one contemplates the mind, one attains correct speech and departs from perverse and inverted expositions. When contemplation of mind is correct, one avoids perverse practice; when the mind is free from view-attachments, one enters the correct principle. Concrete practice is like the cord, and principle practice is like the ink: snapping them against the wood of attachment and views, one forms a vessel of the true Dharma.

8.46

Thus the sūtra of the mind contains much, and fifteen meanings have been briefly indicated (and so forth).

8.47

Second, explaining contemplation through the translated categories: the mind is the source; the three meanings originate from the mind. All speech originates from the mind of coarse examination and subtle investigation; all practices originate from the volitional mind; all principles and meanings originate from the mind of wisdom. A sūtra says: "The liberation of the buddhas should be sought within the mental activities of sentient beings." The mind is the warp and weft: taking coarse examination as the warp and subtle investigation as the weft, it weaves speech. Furthermore, taking the mind of the practice of wisdom as the warp and the mind of the practice of action as the weft, it weaves all practices. Taking the mind's vertical alignment with principle as the warp and the mind's horizontal alignment with principle as the weft, it weaves principles and meanings (and so forth). Furthermore, taking the contemplated realm as the warp and the contemplating wisdom as the weft, examining and turning, it weaves all texts.

8.48

Furthermore, the mind is tallying: contemplation and wisdom tally with the realm, tally with conditions, tally with desires; the mind tallies with teaching, tallies with suitability and antidotes; the mind tallies with practice, tallying with the supreme mind, tallying with principle.

8.49

The mind being the root of dharmas and the mind being the thread are as stated before (and so forth).

8.50

As for the mind being good spoken teaching: dharmas and words both extend to good and evil, but now they are defined by good dharmas and good words; the mind and contemplation also extend to good and evil, but now they are defined by the good mind and good contemplation; because they are good spoken teaching, good practice, and good principle, the mind possesses the three meanings.

8.51

As for the mind being that which can be a norm: without contemplation there is no compass or square; by means of contemplation one rectifies the king of mind, and because the king of mind is rectified, the mental factors are also rectified. Practice and principle are also like this: when the king of mind tallies with principle, the factors also tally with principle; therefore it is named that which can be a norm. As for the mind being constant: the nature of the mind is constantly fixed, just like empty space; who can destroy it? Furthermore, evil coarse examination cannot destroy good coarse examination, perverse practice does not disturb correct practice, and perverse principle does not destroy correct principle; therefore the mind is named constant.

8.52

Explaining according to various phenomena, in each case one turns toward the mind for contemplation; as the wisdom of contemplation is increasingly perfected, it does not conflict with phenomena, like fire adding to firewood, so that neither phenomenon nor principle is lost; this is characters being without characters, not abandoning characters to perform contemplation separately.

8.53

Third, explaining contemplation through harmonizing and fusing existence and non-existence: this can be understood (and so forth).

8.54

Fourth, performing contemplation across dharmas: if the Hīnayāna explains that there is no good in evil and no evil in good, phenomenon and principle are also like this. In this case, an evil mind is not the sūtra, and it lacks the meaning of containing much, just as a narrow path does not permit two persons to walk abreast. If in the Mahāyāna one contemplates the mind, one contemplates that the evil mind is not an evil mind, is also identical with evil and good, and is also neither evil nor good; one contemplates that the good mind is not a good mind, is also identical with good and evil, and is neither good nor evil. One contemplates that one mind is identical with three minds, and with these three minds traverses all minds and traverses all dharmas: what mind, what dharma is not one-and-three? All dharmas converge in this mind; all minds converge in this dharma. Contemplating the mind in this way, it is the root of all speech, the root of practice, and the root of principle; the five meanings with translation and the five meanings without translation are each explained without obstruction in the mind. Universally, in all minds, there is nothing that is not the sūtra. The general meaning can be grasped; it does not require lengthy recording.

8.55

Part Two: Discerning the Substance. Previously, in explaining the title, the general explanation was presented, and the text and meaning were vast and extensive. Now, directly indicating the essential principle, we correctly reveal the substance of the sūtra, directly discerning the true nature. The true nature is not without the other two tracks, but to make it easy to understand, it is therefore spoken of directly. Later, in revealing the central purport and function, they are not without the first track, but the corresponding name is highlighted in particular.

8.56

The substance is that to which an entire work points and tends, the grand meeting place of all meanings. Not only is converging upon it exceedingly difficult, but expounding it is also not easy. The text says: "This Dharma cannot be demonstrated; the characteristics of words are extinguished." The Great Scripture says: "Unarisen and unceasing, it cannot be spoken." It also says: "Because there are causes and conditions, it can also be spoken."

8.57

Now we briefly open seven headings: first, correctly revealing the substance of the sūtra; second, broadly weeding out the spurious; third, different names for the one dharma; fourth, the gates for entering the substance; fifth, universally being the substance of all sūtras; sixth, universally being the substance of all practices; seventh, universally being the substance of all dharmas.

8.58

In directly revealing the substance, four points are further clarified: first, presenting the old interpretations; second, discussing the intention behind the substance; third, directly clarifying the substance; and fourth, citing textual evidence. The masters of the northern regions take the eka-yāna as the substance. This statement is overly diffuse and not concise. The term 'eka-yāna' is general and conflates the provisional with the real: if it is the provisional eka-yāna, it is not at all the meaning of the sūtra; if it is the real eka-yāna, its meaning encompasses the three tracks, leaving the revelation of the substance unclear; hence it is not accepted. There is also an interpretation stating that the ultimate truth (paramārtha-satya) is the substance. This also conflates the general: both the Hīnayāna and Mahāyāna clarify the ultimate truth; the ultimate truth of the Hīnayāna goes without saying, while the ultimate truth of the Mahāyāna also has many types—which ultimate truth should now be taken as the substance? Hence it is not accepted. There is also an interpretation stating that the cause and fruit of the eka-yāna are the substance. Now this is also not accepted. Why? The term 'eka-yāna' is general, as explained above. Furthermore, the two dharmas of cause and fruit still do not escape the phenomenal (vastu)—how could they be the substance? If phenomena lack the seal of principle, they are identical to Māra's sūtras. How could this be acceptable? Someone explains that the vehicle's substance permeates cause and fruit: the fruit takes the myriad virtues as substance, and the cause takes the myriad goods as substance, citing the *Dvādaśanikāya-śāstra*, which says: 'Ridden by the Buddhas, the Great Men; ridden by Mañjuśrī, Avalokiteśvara, and others.' They also cite this sūtra: 'The Buddha himself abides in the Great Vehicle,' which is the fruit; and 'The sons ride upon this jeweled vehicle,' which is the causal vehicle. They also cite the *Samantabhadra-dhyāna-sūtra*: 'The cause and fruit of the Great Vehicle are both the true aspect.' I privately ask: does the vehicle of cause and fruit transform, or does it not transform? If it transforms, what is that which can permeate, and what is that which is permeated? If it does not transform, then cause and fruit are juxtaposed; neither conforms to principle. If there is a separate dharma that permeates cause and fruit, one should know that what is not cause or fruit is the substance of the sūtra. The *Dvādaśanikāya-śāstra* says: 'Because the Great Men, the Buddhas, do not move, it is called a vehicle.' How could one use non-movement to prove the vehicle of cause and fruit? When the *Lotus Sūtra* says, 'The Buddha himself abides in the Great Vehicle,' this means mounting the principle to guide people, not abiding in the fruit's virtues. The *Samantabhadra-dhyāna-sūtra* clarifies that cause and fruit both point to the true aspect—how could one use the true aspect to prove cause and fruit? Now none of these are accepted. Someone explains the causal vehicle taking prajñā as the root and the five perfections as the branches; and the fruit vehicle taking sarvajñā as the root and the rest as the branches. Further, the causal vehicle is narrow, while the fruit vehicle is broad. Further, the mind corresponding with prajñā is a vehicle of identical substance, while the non-corresponding mind is a vehicle of different substance. Further, practice corresponding to non-attainment is the proximate vehicle, while bowing the head and raising the hand with attainment is the distant vehicle. Further, the six perfections having a mixture of worldly and supramundane is the distant vehicle, while the thirty-seven factors [of awakening] being purely supramundane is called the proximate vehicle. Further, the four propositions, perfections and factors all have non-attainment, or perfections and factors both have attainment; or perfections are mixed and factors are unmixed, or factors are mixed and perfections are unmixed, and so forth.

First 58 of 166 passages. Read on

Linked texts (1)

妙法蓮華經玄義 — Classical Chinese