法華玄義釋籤 1

English (machine translation) 1

Language: English

1.1

Preface on the Origins of the Explanatory Notes

1.2

Composed by Pumenzi, the monk (bhikṣu) of Junshan

The four teachings stand arranged in ranks, with the principles of opening and merging harbored within them; yet once the ten disciples passed away, the work of profound assistance ended with them. Indeed, after the three turnings were at last complete, the one vehicle was conveyed and guided. The text of the sūtra is manifest yet concise; the profound notes are extensive and deep. Latecomers find them difficult to glimpse, and beginners still face obstructions. Returning before straying far depends upon the right time; our wise master, the Venerable Zhanran, stepped forward to meet this moment. In early childhood his talents shone forth; at the age for aspiring to learning, his reputation was established. His profound understanding was gained from his own mind, and his rich learning surpassed predecessors. No undertaking was unsuitable to him; with an open mind he received others. From Pitan down to Guoqing, his followers gathered like clouds. Recently, the island barbarians stirred up conflict, leaving the sea and mountains in turmoil. Many who pursued the Dharma squeezed their bodies into rocky crags; some held that when the body is in danger the Dharma perishes, so nothing is better than guarding the body to preserve the Dharma, and with hasty effort they took flight, exposing themselves to open wilds. Yet those who delight in the Dharma followed joyfully to request instruction. Moreover, the Dharma is truly boundless, while the physical body is conditioned; without leisure for extensive propagation, the notes provided a reliable basis for inquiry. Through the notes, explanations were offered, saving labor and doubling the benefit—how magnificent and vast! Those who enter the gates have not yet struck the critical joints; those who gaze at the shore feel ashamed of their own shortcomings. How could this text, used to transmit instructions, be cast aside? The former worthy was already detailed, so although the major divisions are not raised, wherever students have not understood, small doubts are unfailingly clarified. In ten rolls in all, never forgetting the origin, he took Tiantai as the school's heritage, capably continuing its tradition, and through the explanatory notes facilitated learning. This is truly what is called beholding symbols to grasp the meaning, turning obscurity into clarity, remaining imperishable for all eternity. Early in life I was mired in the dust; only later did I pursue the Path. Desiring in vain to sound forth his great integrity, how could I not feel ashamed in my heart? In the jiachen year, the year after the heavenly king took refuge in Shanfu, during the designated month, this was engraved on stone.

1.4

Composed by the Tiantai śramaṇa Zhanran

1.5

Formerly at the Tiantai peak, following the questions of various people, I took notes down on slips of paper. I had no leisure to examine the arising and progression of the phrasing, nor did I scrutinize the divisions and pauses in detail. Late in life, upon returning to Pitan, I rashly added superficial embellishments to supplement them with my humble view. Yet what is recorded here is entirely an account of what was heard combined with consulting the sūtras and treatises; but because my intellect is dull and narrow, and the conciseness and verbosity are somewhat uneven, I present this to future worthies and dare to hope for additions and corrections.

1.6

As for 'Private Record', the Venerable Zhang'an personally recorded what the Great Master expounded in Jiangling, not sharing it with others; hence it is called 'private'. As for 'Origins', it recounts the purpose of what was recorded and prefaces the source of the teachings. Herein, first prefacing the master's virtues and the intention of transmission is called the general preface. Next, directly prefacing the profound text does not exceed the five meanings and the deep principles of origin and traces.

1.7

The initial preface is divided into two: first, prefacing the master's virtues; next, from 'Fortunate indeed' downward, clarifying the intention of transmission. The first passage also has two parts: first, listing the ten virtues; next, from 'Only our' downward, concluding by attributing them to our master.

1.8

In the initial ten virtues, the first phrase 'the Great Dharma' refers generally to the Buddhist teachings as the Great Dharma. 'Gradually approached the east' means that from Emperor Ming of the Han's night dream and the initial arrival from India, down to Emperor Wen of the Sui governing the realm and the marvelous appearance on Mount Tiantai, those who practiced meditation, doctrinal interpretation, or translation gradually suffused this land to propagate the teachings; yet among those recorded in the monastic histories, there was never one who, without having heard lectures, personally understood the Buddha vehicle. 'Buddha vehicle' refers to the present scripture, eternally distinct from the other teachings and unlike the three, five, seven, or nine vehicles; it opens and merges them all to make them return to the single pinnacle, hence called the Buddha vehicle. As for 'monastic histories', this refers to works like the hundred rolls compiled by Wang Jianqi, secretary to Prince Wenxuan of the Song, which, like secular histories, had the scribe of the left recording deeds and the scribe of the right recording words. The Rites state: 'When there is action, the scribe of the left writes it down; when there is speech, the scribe of the right writes it down.' Everything compiled does not exceed speech and action, and here the same applies, hence called monastic histories. Furthermore, the Thirteen Rolls of Biographies of Eminent Monks compiled by Dharma Master Jiao of Jiaxiang, divided into ten categories, completely lacks anyone who understood on his own without listening [to lectures] like the Great Master of Tiantai. This 'understanding on his own without listening' is precisely one among the ten virtues in the present text. From 'Even if' downward, the remaining nine virtues are all found in the Great Master's Separate Biography, which Zhang'an extracted to preface the master's virtues. In the first virtue, 'how' directly means 'not'. In the nine virtues below, each virtue states 'even if', meaning granting it for the sake of argument: even if one possessed the first, one would never possess the second, down to the tenth; therefore, the conclusion below states, 'Only our Zhizhe was complete with all merits.'

1.9

'Awakened' means that at the Lotus practice hall on Mount Dasu, through the unfolding of samādhi, he awakened to and understood the one vehicle, and on behalf of his master, lectured on the gold-lettered Large Perfection of Wisdom Sūtra. 'Dhāraṇī' is translated here as 'total retention'. Rising from samādhi, he reported his verification to his master; the master said this was the preliminary expedience dhāraṇī of the Lotus Sūtra.

1.10

'Even if possessing meditation and wisdom': awakening belongs to wisdom, and entering concentration is meditation. 'Flourishing assembly' means flourishingly propagating the two dharmas of meditation and wisdom. 'Declining and dismissing' and so forth: examining oneself as unable to benefit others is 'declining'; waving away the assembly and not receiving them is 'dismissing'. He lived in seclusion at Huading, Folong, and Tangxi.

1.11

'Avoiding the world' and so forth: renouncing fame and profit is 'avoiding the world'; advancing one's own path is 'holding to the profound'. The Young Lord of the Chen repeatedly issued edicts warmly inviting him, and Emperor Wen of the Sui issued an edict requesting him to stay; hence it is said, 'summoned as national master to two dynasties.'

1.12

'Taiji Palace' was the main hall of the Chen dynasty, named Taiji. 'Three bows': the Young Lord of the Chen decreed, 'The state formerly held two annual assemblies on the Humane Kings Sūtra; we reverently invite you to open lectures at the Taiji Palace, and all rituals and arrangements shall follow your direction.' When the Dharma feast first commenced, the ruler personally bowed three times within the assembly.

1.13

The Son of Heaven is the lord of ten thousand chariots, hence 'the lord of ten thousand chariots bowed his knees'. Regarding 'ten thousand chariots', Master Bao in the Analects cites the Royal Regulations, stating: 'In ancient times, in the well-field system, a square li was a well; ten wells made a chariot, and a state of a hundred li possessed precisely one thousand chariots.' A feudal lord's state had a thousand chariots, and the Son of Heaven's state had ten thousand chariots, hence called the lord of ten thousand chariots.

1.14

'Clergy and laity' and so forth: the hundred high seats were the clergy, and the hundred officials were the laity. 'Profoundly awakened to the perfect meaning of the Lotus Sūtra': explaining the sūtra through the five meanings and統 unifying the five flavors is called 'profound'. Neither combined nor appended, opening and discarding all scriptures, is called the 'perfect meaning'.

1.15

'Eloquence of delight in speech' is as recorded in the first roll of the Zhiguan. 'Day and night' and so forth provides a metaphor: like a hanging torrent flowing down, day and night without ceasing. These ten virtues together present the aspects of his awakening, understanding, and propagation of the sūtra; thus the first virtue says 'personally understood the Buddha vehicle', and the final virtue says 'day and night flowing down'. As for his miraculous portents at conception, auspicious omens at birth, sincere devotion in childhood inquiring into the Path from masters, reverence from ministers and rulers, devotion from clergy and laity, manifestation of signs near death, and verifications after decease, they are detailed in the Separate Biography.

1.16

Next, the account of transmission is divided into three: first, recounting and sighing over the slight merit of what was received; next, from 'and furthermore' downward, directly clarifying that the transmission benefits the present; third, from 'or by' downward, recounting his own additions and assistance to inspire faith. First, evaluating himself is named modesty regarding his learning.

1.17

'Fortunate' is an expression of self-reflection. 'Jianye' is also called Jiankang, which the Jin and Song dynasties called Ye capital, the present Jiangning. Formerly called Yangzhou, after the Sui extinguished the Chen, the designation Yangzhou was moved north of the Jing River. Jiangling is Jingzhou. Therefore the next line says: 'Traveling back and forth between Jing and Yang, the route was nearly ten thousand li.' 'Nearly' is like 'approximately', meaning vaguely around ten thousand li. South of the Han is called Jing, from south of the Han to south of Mount Heng. South of the River is called Yang, from the Jing River down to the Southern Sea. 'Tiantai peak' and 'Crane Forest' are detailed in the first roll of the Zhiguan.

1.18

'Not only not hearing what had not yet been heard' and so forth: lamenting that those who did not hear were cut off from their share; as with the Zhiguan, Chanmen, and Vimalakīrti Commentary, each had remaining portions left uncompleted, which is termed 'not hearing'.

1.19

From 'and also' onward, he humbles himself that what he heard could not fully grasp the intention. 'Rolling up, unrolling, boring into, and looking up': Zhang'an generally sighs over the firmness of the principle and the loftiness of the meaning upon repeated revision and reading, just as Confucius's disciples praised Confucius's deep wisdom: like peeking over the palace wall, boring into it one finds it all the firmer, and looking up at it one finds it all the loftier; like drinking water from a great river, returning with a full belly without plumbing its depth.

1.20

From 'Still lamenting shallow affinity' downward clarifies the origins of the private record. Although he wishes to record it now, he only laments having heard it but once; coinciding with the Great Master's nirvāṇa, he could not hear it again, lacking any means to resolve doubts, like a calf yearning for milk.

1.21

'And furthermore contemplating': contemplating oneself and thinking of others, hence 'furthermore'. Contemplating his own insufficiency and thinking of those who had not heard: if he did not record what he heard, thinking of their future suffering of not hearing the Buddha vehicle, he says 'truly sorrowful'. 'On trees or stones' and so forth: like the youth of the Himalayas in the Nirvāṇa Sūtra, who, having heard half a gāthā, transmitted it onto a stone cliff. Also, as in the beginning of the 'Merit of Joyful Acceptance' chapter of the present sūtra, according to what one has heard, expounding it within villages and fields for one's parents and kin according to one's ability. 'Yu' means to follow. 'Sacred scriptures': relying on the present sūtra, the Great Sūtra, and others, all of which instruct to transmit and confer them.

1.22

'Gate of sweet dew': the true mark is eternally abiding, like the heavenly sweet dew (amṛta), the medicine of immortality. Now explaining the wonderful Dharma provides access to the true mark, hence called a 'gate'. The initial general preface ends here.

1.23

Next, directly prefacing the profound text consists of three prefaces in all: the first is the sūtra preface circulated separately by the Great Master; next, from 'Private Preface King' onward is what the recorder prefaced; third, from 'This Wonderful Dharma' onward is the original preface of the profound text.

1.24

In the first part, the word 'King' is in the departing tone, meaning arising or initial. A preface arises at the beginning of all texts, hence called the 'Preface King'. Regarding the first preface, it has two parts: first, generally gathering the five meanings to explain the name; next, from 'The recorder' downward, explaining them individually according to the general name.

1.25

The first text also has three parts: first, explaining 'wonderful dharma'; next, explaining 'lotus flower'; third, explaining 'sūtra'. The first text also has two: first, 'wonderful'; next, 'dharma'. The extensive explanation below treats 'dharma' first and 'wonderful' second because it is convenient for the meaning; here, being an abbreviated explanation, it temporarily follows the convenience of the name.

1.26

First, explaining 'wonderful': merely raising one inconceivable already excludes the conceivable. In the Zhiguan, for the sake of establishing contemplation, relative comparison is taken as the conceivable and coarse, and only absolute transcendence is taken as the inconceivable and wonderful. Here it is not so: within the perfect, in terms of time, both relative and absolute are wonderful; regarding other flavors in terms of section, some are wonderful and some coarse. In the previous three teachings, both time and section are entirely coarse; only upon reaching the Lotus Sūtra and being opened are they called wonderful. The relative comparison in the Zhiguan resembles the Separate Teaching, hence judged as coarse. Now this name 'wonderful' encompasses both origin and traces, whereas the wonderful contemplation in that text lies solely in the perfect; although different, they are identical, as close examination will reveal. The extensive explanation below needs no further discussion here.

1.27

Next, explaining 'dharma': briefly mentioning realms and suchness completely encompasses the three thousand, detailed as explained below. 'Wonderful' praises the dharma, and the dharma is just wonderful. The terms provisional and real encompass bestowal and so forth; the three meanings are distinct, and since they are discussed again in the metaphor, they are not brought out separately here.

1.28

Next, explaining 'lotus flower' also has six parts: first, generally establishing it; second, the intention of using the metaphor; third, from 'First, for the sake of' downward, explaining individually; fourth, from 'Therefore' downward, concluding the sequence of dharma and metaphor to clarify their purpose; fifth, from 'Clearing away the conjured city' downward, drawing out the sūtra's meaning to reveal the dharma and metaphor; sixth, from 'One lifetime' downward, concluding the original intention of using the metaphor to show the ultimate destination.

1.29

Regarding the first text: the subtle Dharma does not go beyond the provisional and the real; therefore, the lotus fruit is used to metaphorize the real, and the lotus flower to metaphorize the provisional. Next, regarding the meaning: "truly" (liang) marks the incipit of the arising; why set up the flower as a metaphor for the Dharma? It is because the Dharma is difficult to understand. "Relying" (jia) means borrowing; "manifesting" (zhang) means making evident. If not for the lotus, there would be no way to manifest the subtle Dharma. What is manifested by the metaphor is called "illustrating" (kuang); it completely manifests the ten subtleties and ten crudenesses of origin and traces, and collectively subsumes the three: substance, gist, and function, along with cause and effect, hence it says "so many". In this preface text, there is no leisure to expound at length; it merely briefly illustrates the origin and traces in order to subsume many approaches; "likening" (ni) is also metaphorizing. What corresponds front and back is simply the two gates of origin and traces, each having fourteen chapters; with the first three and the latter three, it says "combining to make six".

1.30

Next, within the detailed explanation, there are two parts: first the traces, then the origin. First, this is according to the sequence of the sūtra text; second, according to the teaching ritual, one must first establish [the traces] and afterwards brush [them away]; third, according to the faculties and conditions [of beings], it proceeds from the shallow to the deep. If one were to metaphorize the traces with the flower and the origin with the lotus fruit, their precedence could not yet be determined. Why is this? Proceeding from the origin to drop the traces, the origin comes first and the traces come after; manifesting the origin through the traces, the traces come first and the origin comes after. Although this is so in terms of the faculties, in terms of the Buddha the origin ultimately occupies the beginning, so that the fruit comes first and the flower after, which is not the sequence of the metaphor. However, looking back to the beginning of the kalpa, all seeds arise transformationally; since they are equally transformational arising, both the lotus fruit and the flower can be the beginning. Therefore, harmonizing with both meanings, the provisional and the real in the traces are metaphorized by the lotus. In the traces as well, without the real one cannot set forth the provisional, and without the provisional one cannot manifest the real; yet ultimately the principle-real is the root, and the single substance of provisional and real are simultaneous as prior and posterior, which can be understood by comparing the flower and the fruit in sequence. Now, speaking from the side of phenomena, the existing lotus is presented as a metaphor; to accord with the metaphor, setting forth comes first and opening comes after. Furthermore, opening first and abolishing after also merely accords with the metaphor; in terms of the Dharma-substance itself, opening and abolishing are simultaneous. This is spoken with respect to the final opening and abolishing. If it meant successive abolishing in between, then there would only be abolishing without opening, which is not the intention of the present metaphor, as explained fully below.

1.31

Now, the initial statement "for the sake of the lotus fruit, the flower [blooms]" is spoken by provisionally locating it after the sudden teaching of the Avataṃsaka in terms of time; the Distinct [Teaching] within the sudden, with its principle-real and teaching-provisional, is set aside and not yet discussed. The Deer Park setting forth the Hinayāna, and the Vaipulya and Prajñā [teachings], have already served as skillful means for opening and abolishing; speaking like this applies provisionally to the Hinayāna. If considered in terms of doctrine, throughout the preceding four periods and three teachings, all [teachings for] the two vehicles are provisional; only in the Lotus Sūtra do bodhisattvas gain entry everywhere. Yet the present text cites provisionally by following the guidance of the Hinayāna, because the Hinayāna is difficult to guide, and so it speaks by lodging in it. "Knowing the foremost quiescence" pertains to the Buddha's own practice; the own practice is precisely the principle-real. "Through the power of skillful means" directly clarifies setting forth the provisional. It should say that he preached for the five bhikṣus; the text abbreviates this because it wishes to immediately express the intention of setting forth the provisional, which is subsumed by the phrase "various kinds" in the following sentence. From "although showing" onwards, it clarifies the intention of setting forth the provisional: although he sets forth the provisional, it is originally for the sake of the real. "Various paths" refers to the causal persons of the two teachings and the teaching-path of the Separate Teaching; because of the five periods and eight teachings, it says "various kinds".

1.32

Next, clarifying "opening": pointing to the real as provisional, with the provisional concealing the real, is called the gate of skillful means being closed; now, pointing to the provisional as real, and seeing the real within the provisional, is called the gate of skillful means being opened. "Showing" means pointing out; it points to the place where they see the real, hence it is said.

1.33

Third, regarding "abolishing": "relinquishing is another name for abolishing"; once opened, all are the real, and there is no provisional that can be discussed; its meaning corresponds to abolishing. When the provisional turns into the real, the substance that was abolished perishes. If it were retained to accommodate future conditions, it would again belong to "setting forth", which is not the meaning here. If so, what is the difference between opening and abolishing? Answer: In terms of the Dharma, at the very time of opening it is abolished; in terms of the metaphor, by logical necessity one must first open. If so, Dharma and metaphor disagree—how can it serve as a metaphor for the Dharma? Answer: In terms of principle, it seems to disagree with the metaphor; in terms of phenomena, it seems that opening comes first and abolishing after. For instance, first one shows that the skillful means is itself the true and real; once the real is recognized, one never again uses the provisional. If in terms of principle, opening and abolishing are simultaneous, because at the time of opening it is already abolished.

1.34

Next, under "furthermore, the lotus...", regarding the metaphor within the origin: the first phrase generally marks it; next, from "from the origin" onwards, it directly clarifies manifesting the traces.

1.35

"The traces rely on the origin" indicates that the traces do not stand in isolation; the very intention of dropping the traces was originally intended to manifest the origin. Therefore it now says that the traces rely on the origin, and that the traces are not ultimate.

1.36

From "the text says" onwards, which adduces scriptural proof: the first part first clarifies the origin.

1.37

The words "like this" refer to the dust-mote kalpas of the Life Span [chapter].

1.38

From "merely taught" onwards directly clarifies manifesting the traces.

1.39

"Speaking such words" generally raises what was spoken. "I, when young..." and so forth separately show the aspects spoken: leaving the city at nineteen and attaining the Way at thirty, not speaking of what came before, hence it says "I, when young".

1.40

Next, in citing the text for opening the traces, it first describes delusion regarding the traces, hence it says "all think".

1.41

From "I attained Buddhahood" onwards directly clarifies opening the traces.

1.42

It cannot be fully displayed, so it briefly says "immeasurable" and so forth.

1.43

Third, abolishing the traces is as later and as before.

1.44

In the cited text, first from "the Buddhas" onwards it cites their equivalence.

1.45

From "in order to save" onwards directly clarifies abolishing the traces. Once abolished, there are no traces, hence it says "all are real". The real is simply the origin, and the provisional is simply the traces. Distinguishing their similarities and differences is explained in detail as in the seventh fascicle.

1.46

In the fourth [part], the conclusion, "therefore first marking..." and so forth generally concludes the six metaphors. Without the lotus, there would be no way to metaphorize the subtle Dharma of the provisional and real, origin and traces; without this subtle Dharma, there would be no way to take the lotus as a metaphor. In the Diamond Sūtra, the metaphor comes first and the Dharma after; here it provisionally conforms to this, hence it says "therefore", etc.

1.47

Fifth, regarding the explanation using the sūtra's purport: the purport of the entire work does not go beyond the origin and traces. "Sweeping away the phantom city" corresponds to the preceding Dharma and metaphors; from initially sweeping away the phantom city up to the bestowal of predictions explains the gate of traces. From "furthermore, arousing the multitude of sages" to "neighboring the Great Enlightenment" explains the gate of origin. For the moment, taking the gate of traces, it is completely subsumed by the three cycles. In the sequence of the three cycles, the Dharma preaching comes first; now, following the correspondence to the two metaphors, they are spoken first. Regarding the phrase "phantom city" and so forth: the phantom city is the provisional preaching of the Guide, hence the sūtra says, "Now in this great city you may stop and dwell", and so it belongs to the teaching. The thatched hut is what the practitioner clings to, hence the sūtra says, "Still remaining outside the gate, stopping to spend the night in a thatched hut", and so it belongs to emotional clinging. Sweeping away the clung-to teaching is originally to remove their stagnant feelings; dispelling their stagnant feelings is originally to cause them not to cling to the provisional teaching. The phantom city narrates the past, and the thatched hut metaphorizes the present; because the time and capacities differ, they are mentioned alternately. "Opening the skillful means" means opening the five vehicles. The initial text is opening the provisional three vehicles. From "converging the multitude of good deeds" onwards, it converges the minor good deeds of humans and devas. "Sweeping away" is another name for abolishing; the characteristics of identity and difference among opening, abolishing, and converging are fully detailed in the text below. Within the functions of origin and traces, each has ten meanings. Furthermore, opening the skillful means approaches principle, hence it is called "subtle principle"; contrasting with the minor practices of humans and devas, it is called the "Great Vehicle". It is not that minor practices do not return to principle, and skillful means also enter the one vehicle; the woven phrasing forms mutual counterparts, and their sense is constantly continuous. "Principle" is spoken solely from the side of substance; "vehicle" is clarified from the side of phenomena. Phenomena rely on substance as their basis; substance must depend on phenomena before it is manifested. Humans and devas originally consist in phenomena, so opening phenomena from phenomena is expedient; the three vehicles have already realized provisional principle, so opening principle from principle is easy to clarify. Therefore, when the sūtra opens humans and devas, it only speaks of the Buddha path; when it opens the three vehicles, it speaks of the true mark. If so, why does the sūtra text instead speak of the bodhisattva path and so on for the two vehicles? Answer: The name "path" is general, but the doctrinal principle is specific; because it is specific, after the two vehicles are opened, they are bestowed the prediction of the eight phases [of attaining Buddhahood], whereas humans and devas are only discussed generally with respect to the past. Furthermore, if opened according to stages: the two vehicles can be at the stage of resemblance, while humans and devas are merely in contemplative practice. Therefore, the bestowal of predictions upon the two vehicles still involves going through a certain number of kalpas making offerings, whereas humans and devas have no such thing; therefore they are not the same. They ride the Buddha vehicle alike; therefore they are not different. "High, middle, and low faculties" and so forth: the preceding sweeping away of the phantom city is making the metaphor of past lives for those of low faculties; the preceding abolishing of the thatched hut is making the allegorical preaching for those of middle faculties; the preceding opening of skillful means is making solely the Dharma preaching for those of superior faculties. When the three cycles of preaching were completed, predictions were bestowed on each, fully as in the commentary text. The three faculties interchange to receive the names of sharp and dull, fully as explained under the ten headings in the fourth fascicle of the commentary.

1.48

Next, under "furthermore, arousing...", the gate of origin also has two parts: first, directly clarifying opening the traces; next, from "therefore increasing the Way..." onwards, bestowing predictions. In the first text, because the gate of origin opens that which was concealed, it is called "arousing" (fa); the Buddha and his disciples are called the "multitude of sages". The prominent śrāvakas were originally bodhisattvas, such as Pūrṇa and others; the bodhisattvas were originally ancient Buddhas, such as Mañjuśrī and others. All were circuitous contrivances, hence called "provisional skill". Ever since the site of quiescence, [the origin] had been concealed by the traces; now for the first time it is brushed away, hence it is said "manifesting the origin". It had never been preached in the past, hence it is said "profound and subtle".

1.49

Next, regarding bestowing predictions: in the discrimination of merits, the stage reaches one lifetime [away from Buddhahood], nearing wondrous awakening, hence it is called "neighboring" (lin). "Great" is simply "subtle". Within the sixth [part], the general conclusion: beginning from the site of quiescence and ending at the crane trees [at the nirvāṇa], it is therefore called "a single lifetime". Inducing beings to enter the real is called "transforming and guiding". Manifesting the origin is phenomenal completeness; opening the provisional is principle completeness. Furthermore, the work of transformation being completed is called phenomenal completeness; the principle of origin and traces being manifested is called principle completeness. The reason other flowers are not used as a metaphor is that the six metaphors of the lotus originally metaphorize origin and traces, so that the teachings of the entire lifetime all return to the real origin, and without the lotus there would be no way to metaphorize this; hence it says "the intention lies in this". "This" means these; these refers to origin and traces.

1.50

Third, explaining the character "sūtra" (jing): the doctrines of the five flavors are all called sūtras, hence it says "are all called". Fully present in the eighth [fascicle], hence it says "as below".

1.51

Next, regarding the explanation in terms of the general and the specific: from "the scribe says" onwards, Zhang'an explains the intention of the Great Master's preface. However, the Great Master's preface seems only to explain the title, because its meaning contains the specific. What Zhang'an explains possesses substance, gist, and function: because explaining the title is general while substance and the rest are specific, the specific specifies the general and the general generalizes the specific; therefore, within what is explained in the general, it comprehensively possesses the five chapters. One should know that the three chapters of substance and the rest are simply the three virtues, up to being simply all three dharmas. Therefore the text below says: "Explaining the title generally discusses the three dharmas; substance and the rest open and correspond to the three dharmas." Therefore, within the general title, it thoroughly heads the entire work. From beginning to end, the entire work does not go beyond the two gates; therefore the two gates establish their name from the heart/essence of the text. As stated at the beginning of "Arousing the Mind" in Zhiguan: "Gathering the essentials is called the heart." The present accumulation of dharmas takes origin and traces as the essential. Furthermore, substance and the rest in the origin do not differ from the traces; therefore only in the title are origin and traces divided, while the remaining substance, gist, and function are explained directly. Therefore, Zhang'an conveyed the Great Master's intention and grasped the text's heart; thus the five chapters of the Profound Meaning do not exceed origin and traces. As in explaining the character "subtle", there are ten each for origin and traces. For the two substances of origin and traces, their principle does not differ. The past cause and effect is called the gist of the origin; the cause and effect discussed in the interim and today is called the gist of the traces. The two functions of origin and traces do not discuss crude and subtle or broad and narrow, but are determined solely according to near and far. The doctrinal characteristics of origin and traces are merely the characteristics distinguishing the provisional and real, and the remote and recent. Therefore we know that the heart of the sūtra does not exceed origin and traces; looking up at the purport of origin and traces, the textual meaning of the teachings established across the three times is clear and distinct. "Cold" (leng) means crisp and clear—perceivable and distinguishable.

1.52

From "Subtle Dharma" onward, it cites the preceding preface text to indicate the five meanings. Therefore we know that the narration of the title thoroughly heads the beginning and the end; as in the preceding single preface, it merely narrated the title. The three meanings of substance and the rest are combined within the title: since substance belongs to principle, how could principle lack gist? The one vehicle belongs to gist; how could gist lack substance? Sweeping away the phantom [city] is function and provisionally relies on the side of the real; establishing transformation on the basis of principle is also subsumed under function. This can be seen by following the text.

1.53

From "personal preface of the king" onward is Zhang'an's personal preface. This again has two parts: first the preface, and next the explanation of the preface. The first part also has two sections: first discussing the origin and consummation, and next explaining the title of the sūtra. In the Great Master's preface, he holistically included the origin and consummation within the title of the sūtra. The Great Master proceeded from meaning: the meaning within the title necessarily encompasses the essence and so forth. Zhang'an proceeded from exposition: in exposition, the essence and so forth must be distinct from the explanation of the name; because the text and meaning are interdependent, he explains them once again. As for the first passage, it is brief and does not narrate the two cycles of Dharma and parable, but provisionally relies on past lives as the inciting condition: those who attained benefit through the two cycles of Dharma and parable were all none other than people who had forged connections [with the Dharma] in former days. Because they retreated from the Great [Vehicle] and transmigrated, they were deluded regarding the quiescent principle and indulged in the wine of ignorance; because they lost the mind of great compassion, they were confused about the wondrous cause and thought that saṃsāra was vast and far-reaching. The World-Honoured One pitied them and received their small capacities; but the small were still blind to the beginning and so remained inverted and deluded. Observing their past seeds, he recognized their faculties and entrusted them with the wealth; as their wondrous practice returned to the origin, he manifested auspicious signs that shocked and stirred them. Therefore, in this preface, the words "pitying them" comprehensively embrace this intent.

1.54

The initial word "Now" is an opening particle. In "the principle transcends" and so forth: having already opened and revealed, it transcends the names of biased and perfect. In order to compare and contrast with the Avataṃsaka, Vaipulya, and Prajñā, where the biased and perfect were illuminated against each other, they formerly formed the conditions for the non-dual Lotus Sūtra; now, it relies on the perfect jewel to discuss the transcendent principle. In "the ultimate is neither" and so forth: however, the one ultimate principle is neither the proximity of ordinary persons and the small, nor the distance of the Buddha fruit; relying on the five hundred yojanas, it brings forth the proximity of the conjured city and speaks of the distance of the treasure isle. In "the ultimate converges" and so forth: generally speaking, discussing the perfect and speaking of the distant is done in order to receive the proximate and abolish the biased; if one darkens to the real and tallies with the ultimate, both phenomena and principle become quiescent: the cycle of conversion being completed is the quiescence of phenomena; revealing the real is the quiescence of principle. Furthermore, it relies on the perfect jewel to reveal the principle, and darkening to its principle constitutes the quiescence of principle; it relies on the treasure place to discuss phenomena, and converging with its phenomena constitutes the quiescence of phenomena. The meanings of these two explanations are largely the same. The treasure isle was originally for the purpose of abolishing the conjured city; when the conjured city is abolished, it is called the completion of the ritual of conversion. The jewel in the garment originally symbolized hearing the true mark in the past; when the true mark is revealed, it is called tallying with the quiescent principle. This clarifies those who have already entered the real in the interim.

1.55

From "as for not being quiescent" onward, it clarifies that after retreating from the Great [Vehicle], they transmigrated through the five destinies, indulging in the subtle ignorance that obstructs the Middle Way, and therefore lost their great aspiration. Furthermore, they indulged in the coarse active ignorance of desire, forgetting what they had originally received.

1.56

From "deluded about the path of nirvāṇa" onward, it clarifies that after transmigrating, they took pleasure in the Small Vehicle. Just as when a person is lost and takes east for west, both east and west are lost. The three virtues and nirvāṇa are inherent right in the principle; thinking that the principle is distant, they turned their backs on the Great and grasped the Small, so that they were deluded about both Great and Small. Thinking the Great to be distant is being deluded about the Great; thinking the Small to be the ultimate is being deluded about the Small.

1.57

From "the Sage Lord" onward, it clarifies the opening and revealing of the present day, first using the four flavors to season and mature them so that they arrive at the Lotus Sūtra. In the trace preface, the four flowers and six quakings first signify the four stages and six rounds [of breaking delusions]; when reaching the dissemination, the transforming of the lands and the splitting of the earth signify the revelation of the true mark. Because the true mark universally covers all, it says "all." Seeing the signs and hearing the Dharma, it therefore says "seeing and hearing."

1.58

From "revealing the secret" onward, next is the explanation of the sūtra title. First, the two characters "Wondrous Dharma" universally explain both origin and traces; the two characters "Lotus Flower" universally symbolize both origin and traces. Now, the ancient origin is compared to the lotus, and converging into the perfect is compared to the flower. In "revealing the secret and so forth": "to reveal" means to open. Formerly, it was secret and not preached, so all the teachings were coarse; formerly, the provisional and the real were co-present, and the provisional and the real were kept distinct and separate, and for this reason the correct trajectory of the provisional and the real was not clarified. The original fruit had been achieved long ago, but was merely covered by traces; now, merely pointing to the origin is called revealing. The Dharma is the present; because recipients conceptualized it differently, it must be converged. The stage is still in the cause, and so it is called the path. Voice serves as Buddha-work; provisionally relying on the Buddha's lifetime, its meaning extends to after the extinction, and so it is called a sūtra. Form pertains solely to after the extinction, and so it is set aside for now. The previous preface of the Great Master said, "with translation and without translation," referring to the eighth fascicle: the first is solely in form, and the second pervades the six dusts; thus, the intent of the Great Master's preface at first glance seems narrow but in truth is comprehensive; Zhang'an's preface at first glance seems comprehensive but remains narrow. In "the beginning of the perfect exposition" and so forth: this is spoken provisionally from the traces; if fully stated, it should say the beginning of the exposition of both origin and traces. That the previous preface of the Great Master did not explain "Introductory Chapter, Number One" is because, although it is beneath the title, it naturally belongs to the sequence of chapters and is not part of the meaning of the title; hence, it was omitted and not discussed. Therefore, the end of the Xuanyi also does not explain it, and only at the beginning of the commentary is it briefly explained; Zhang'an availed himself of the convenience, and so briefly discussed it. In "the categories of preface follow one another" and so forth: at first glance, this also provisionally explains the reason for the chapter; the reasons for having the chapters are fully in the Wenju, and it is not fitting to discuss them here. In "the sequence of the assembly" and so forth: the arising of the twenty-eight chapters is unmixed, and their arising is not singular, hence it says "the sequence of the assembly." Being the very first among them, it says "the head of." "Number one" can be understood.

1.59

As for "speaking of the record," it is feared to be an error; it should say "speaking of and relying on," meaning relying on the treasure place to speak of the ultimate principle. "Perfect" is another name for "wondrous"; "ultimate" is the fruit of the wondrous Dharma. Now, relying on the fruit Dharma to praise the wondrous—just as the sūtra says, "Only Buddhas can know it"—it therefore says "narrating the name." As for writing this character xù 敘 (to narrate): xù means to narrate and recount, expressing the author's intent. If written as this xù 序 (preface): xù means order or preface, just as the six auspicious signs and so forth are the order of the main exposition; this is not the present intent, so it is not written thus. "Converging and darkening" means obtaining the essence of the sūtra. Generally speaking, it universally serves as the essence for all dharmas, all sūtras, all practices, and so forth; specifically speaking, it resides solely in what is grasped by cause and fruit: seeing the true mark is only then called obtaining the essence. Now, setting aside the general and following the specific, it therefore says "converging and darkening." Because of converging and darkening, it is called the essence of the proponent of the central theme. Hearing the Dharma and having the jewel tied is the perfect cause; receiving the prediction and having the jewel shown is the perfect fruit; therefore, it uses the jewel to narrate the central theme. Furthermore, if discussing the essence of the jewel, it is neither tied nor shown; yet relying on the jewel to discuss the tying and showing, it thereby constitutes the central theme of the essence. The cycle of conversion being completed and the principle being revealed are the power of the Lotus Sūtra; hence it says "both being quiescent is narrating the function." Truly, because the provisional and the real are operated together, seasoning capacities to enter quiescence thereby constitutes the function of the central theme. The four flowers and six quakings are at the head of the entire sūtra, hence it says narrating the teaching. Both the general preface and the specific preface narrate the teaching. The general is broad and diffuse, so the general is omitted in favor of the specific; the specific preface has five [features], and the other four are still broad, whereas manifesting auspicious signs to indicate retribution is the most pressing aspect. Among the six auspicious signs, the other four are still broad, not matching the heavenly flowers of the four stages and the quaking of the earth in six rounds to shatter delusions; the intent of the teaching lies here, so it is briefly cited. The previous citation of intent in opening the expedient gate was just like this; origin and traces are merely the difference of distant and proximate; the Great Master's explanation has already made its meaning clear, so it says "it can be known."

1.60

Next, the preface from "this wondrous Dharma" onward discusses the profound origin. The preface captures the meaning of the subsequent text, and this preface is not difficult. Within it there are also two parts: first the preface, next the explanation. The first passage has three parts: first narrating the reason for having the sūtra, next directly clarifying the present sūtra, and third, from "what is called" downward, explaining the title. First, due to the original realization, he was able to preach it. Although preached in the traces, attributing the achievement belongs elsewhere, hence it says "original ground."

1.61

From "the text says" downward, it cites the traces to verify the origin: on the side of personal realization, there is no dharma that can be preached.

1.62

From "the three periods of time" downward, it universally cites them to verify agreement.

1.63

Next, from "the text says" downward, it directly clarifies the preaching of the sūtra. Again, it first cites the text: because of inner realization, he preached it for others.

1.64

From "the great matter" downward, it clarifies the original intent of preaching: the intent lies in the Buddha vehicle, and therefore by presenting the beginning and the end, the intent lies in the Buddha's wisdom; the interim seasoning and reproaching were not the Buddha's original intent, and so it says "aiding the revelation."

1.65

Next, from "now" downward, is the direct preaching.

1.66

Next, within explaining the name: first it explains the character "wondrous"; next, from "furthermore, wondrous" downward, it explains "Dharma" and "Lotus Flower" together with "Sūtra," all prefixed with the character "wondrous," because there is nothing that is not wondrous. Within the explanation, it also relies on the single title wherein the four meanings reside. As for "the six metaphors narrate the function": as the text below says, "in the traces, severing doubts about the provisional and giving rise to faith in the real serves as the function; in the origin, severing doubts about the proximate and giving rise to faith in the distant serves as the function"; thus the text below explains that the ten meanings each for origin and traces are different. The sweet dew is the principle, and the teaching is the gateway to the principle; hence it is called the "gateway of sweet dew."

1.67

Next, as for directly explaining the fivefold profound meaning: first listing, next explaining. Within the explanation, first classifying, next directly explaining. Within the initial classification, there are two: first listing, next classifying. Within classifying, there are also two: first generally relying on all sūtras, next directly relying on the present sūtra. The first text has three parts: first explaining the name; next, from "such as this" downward, identifying the essence; third, from "drawing analogies from all sūtras" downward, citing analogies. The first two can be understood. In the third, citing analogies, where it says "drawing analogies from the beginning of all sūtras" and so forth: it cites the five meanings of the general preface at the beginning of sūtras as an analogous explanation.

1.68

Question:

1.69

Since Ānanda is the same, how can the persons be different?

1.70

Answer:

1.71

It is fully as in the commentary's four kinds of Ānanda; the rest of the meaning can be seen.

1.72

Next, concerning the general and specific for the present sūtra, there are five parts: first explaining the name, second distinguishing the difference, third identifying the essence, fourth citing analogies, and fifth selecting and demonstrating. The first, saying "the general is the shared meaning," means that the seven meanings collectively explain the five chapters, while "the specific" means the five meanings are not mutually confused. Next, in distinguishing the difference: although there are general and specific, they identically explain the single sūtra, hence it says "exclusively in one work"; the rest of the text can be understood.

1.73

Next, in the direct explanation, first general, next specific. Within the first, general, there are four parts: first presenting the topic; next, from "first" downward, listing them; third, matching them with the five minds; fourth, broadly explaining the seven rounds. The first two can be understood.

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法華玄義釋籤 — Classical Chinese