法華玄義釋籤 4

English (machine translation) 4

Language: English

Next, in the refutation of supernormal powers: why extend only life span and not extend the eyes, thereby disproving that there is no principle? Why not extend the tongue, thereby disproving that there is no teaching? One should also further say: why not extend wisdom to know the eternally abiding, thereby disproving that there is no practice? Why not extend the body to accord with the dharma body, thereby disproving that there is no person? That the text lacks this is brevity. The single phrase 'the eye does not see the nature' briefly reiterates [the absence of] principle; to be complete, it should also reiterate all four phrases. Third, from 'the previous one' onward is the general conclusion.

4.3

Third, regarding concluding the force of the objections, there are also two: first the explanation, and next the conclusion. In the numbers there are also two: first concluding the number, and next explaining the present intention. In the first text: however, the positions refuted among the twenty-four objections are all within Guangzhai's commentary; here they are cited directly to make objections without being exhaustive. Speaking of twenty-four: this is merely based on relative pairing, calculating the present and past together, hence twenty-four. If the present and past are discussed separately: objecting to the past cause and fruition has three each, combining to make six objections; objecting to the present cause and fruition also makes six objections; combined, there are twelve objections. Each with four rounds makes forty-eight. Moreover, the present text's three meanings on fruition only object to the present position and function, omitting discussion of the past; thus lacking four rounds in two places, the current text comes to forty rounds. 'Contradiction' (spear and shield) is as in the notes on the fifth fascicle of the Zhiguan. Now, turning their four unities back against them, their subtlety is turned into coarseness; turning their three of the past back against them, their coarseness is turned into subtlety. Hence there is neither excess nor deficiency.

4.4

Fourth, directly discussing the present intention also has two: first borrowing Guangzhai's meanings to reveal the present subtlety, and next the direct explanation. The first text has three: first the heading, next the explanation, and third the conclusion. In the explanation there are two: first the explanation, and next, from 'first, in terms of' onward, the determination. The first text itself has four: first, in the explanation in terms of the ten realms, there are two: first the explanation, and next the conclusion. In the first explanation there are two: first the cause, and next the fruition. First, in the cause there are two: first the explanation, and next the fusion and harmonization. In the first explanation there are three: substance, position, and function. Within a single thought-moment, one dharma embracing nine is called 'broad'; within a single thought-moment, none of the nine are not the Buddha-dharma, hence called 'high'. None of the ten dharmas are not the three truths, and all have the function of breaking the three delusions and manifesting the three bodies. Next, in the meaning of the fusion and harmonization: the preceding meaning of broad resembles the horizontal; the next meaning of high resembles the vertical; in function, it seems exclusively to possess the three. Therefore, it is necessary to unite the preceding two meanings to collectively form one meaning: it is simply that the single mind of the three truths has substance, position, and function. Next, in the three meanings of fruition, the words 'the substance is pervasive' refer to the original dharma body, namely, the dharma body already accomplished at the root ground. Not only are the high and broad distinct, but it indicates that cause and fruition across the two gates of origin and traces are eternally distinct. From 'this is' onward is the conclusion, which can be understood.

4.5

Next, regarding determining coarseness and subtlety in terms of the five flavors, there are two: first listing the five flavors, and next, from 'furthermore, ghee' onward, re-discriminating sameness and difference. In the first text: the two gates of cause and fruition are both explained in terms of the traces; therefore, within milk there is also a subtle cause and fruition, and the remaining flavors are likewise by analogy; hence the conclusion below states: 'identical to the subtlety of ghee.'

4.6

Next, in terms of contemplating the mind, the ten objects and ten vehicles are explained in detail. If one speaks of the objects of contemplation, it is not as detailed as the Zhiguan; but if determining coarseness and subtlety by the three of substance, position, and function, then this text is distinct and essential. If their substance and so forth were not broad, high, and long, they could not be called subtle, and would not be the contemplation of the present sūtra. If one grasps this meaning, the Lotus Samādhi appears herein; the hinge of the entire sūtra is established herein; the purports of the teaching of the single lifetime are gathered herein; the Buddha's intention in appearing in the world is managed herein; the essence of the ten dharmas forming contemplation is found herein; the guide of the ten inconceivables is found herein. Thus, the two preceding explanations in terms of the ten realms and five flavors all enter into this; the subsequent [explanation] in terms of the six identities is the position of contemplating the mind, so the preceding two meanings are only established by relying on this. Therefore, the practitioner constantly contemplates a single slight thought arising in the mind; because it is endowed with all minds, it is equal to the Buddha mind; because it is equal to the Buddha mind, all six are called 'identity'; having accomplished the identity in ultimate realization, one can skillfully set forth the five flavors. Ponder this! Ponder this!

4.7

Next, explaining in terms of the six identities: that the substance is broad is also because it possesses the ten realms; that the position is high is also because all are the Buddha realm; that the function is long is also because all are ultimate. Being together in a single thought-moment, all are described with 'also'. Next, from 'first, in terms of' onward, the four preceding explanations are determined to be identical in meaning to the four unities. Why? The substance of the present sūtra possesses the ten dharma realms, as in the statement 'the true mark, such characteristics,' etc. Through this sūtra's function there are the four preceding flavors; through contemplating this sūtra subtle practice is accomplished; from beginning to end there are the six identities, and the meaning of the four unities is revealed. Therefore, the four explanations accomplish the present four unities, not to mention that broad, high, and long pervade the four explanations? Thus the present teaching fully possesses the three such as broadness of substance, all accomplishing the four unities; only then do we know that Guangzhai entirely lacked this atmosphere. Next, from 'briefly showing' onward concludes the preceding. From 'explaining broadly' onward introduces what follows. The commentary saying 'first the dharma, next the subtlety' is also the heading for the subsequent text.

4.8

Next, in the explanation there are two: first citing Nanyue's division into three, and next the present master following Nanyue's intention to explain extensively. In the first text there are two: first listing headings, and next the explanation. In the explanation there are three: First, in the subtlety of the sentient-being dharma, there are six: First, clarifying that the subtlety has that on which it relies. Next, from 'furthermore, the sūtra' onward cites a similar passage from the present sūtra to verify that the sentient-being dharma achieves subtlety. Third, citing the Great Sūtra to prove that in the sentient-being dharma the position is coarse while the practice is subtle; when initially learning the Great Vehicle the position resides in the fleshy eye, but spoken from the perspective of practice it is called the Buddha-eye. Fourth, from 'Aṅgulimāla' onward cites the fruition to encourage the cultivation of subtle practice. Fifth, citing two passages from the Large Perfection of Wisdom Sūtra to clarify the characteristics of subtle practice. Sixth, from 'this is' onward is the conclusion. The first text can be understood. In the next text: since it says 'born of father and mother', this is sentient beings being pure like this, hence it is called subtle. In the third text: since it says 'fleshy eye', it is called sentient beings; being called the Buddha-eye, it is therefore subtle. The fourth, citing the Aṅgulimālīya Sūtra, is fully as in the notes on the seventh fascicle of the Zhiguan. In the fifth, citing two passages from the Large Perfection of Wisdom Sūtra: first, regarding the 'six sovereign kings', worldlings are driven by the six, so they are not called kings nor sovereign; their practice is purely defiled and not pure. Now that the six sense-faculties have attained the principle, and the principle has nothing superior to it, they are called 'kings'. Pervading all places, they are called 'sovereign'. Inherently unstained and not bound by delusions, they are called 'pure'. Specifically, it lies in the accomplishment of practice; generally, it fully possesses the six identities. Furthermore, regarding 'all dharmas converge', etc.: this means that the six sense-faculties all possess the three truths, hence they are subtle. The meaning of 'converge' is fully as in the notes on the second fascicle of the Zhiguan, where the original text is fully cited and explained in detail. One should know that various sūtras all have passages on the subtlety of sentient beings, but because the sections combine and carry [other teachings], they do not receive the name 'subtle'. Sixth, from 'this is' onward is the conclusion, which can be understood. Next, regarding 'the subtlety of the Buddha-dharma': first the explanation, and next, from 'thus' onward, the conclusion. In the explanation, the intention is: gathering the four preceding flavors, all are embraced by the expedient wisdom of the present sūtra, and being identical to the real principle, it is subtle. Next, regarding the meaning of the subtlety of the mind-dharma: the Da zhidu lun says, 'The mind-nature of sentient beings is like a sharp knife; if used only to cut mud, nothing is achieved with the mud, and the knife is damaged daily.' The substance of principle is eternally subtle; sentient beings are coarse of themselves. First, citing the 'Practices of Ease and Comfort': since it says 'contemplating all dharmas, not shaken by birth-and-death, not retreated by afflictions', it is because afflictions and birth-and-death are the dharma realm. Furthermore, 'a single thought-moment of rejoicing', etc., is the position of the practice of contemplation. When an initial single thought of greed or anger arises, its substance is none other than the expedient and the real; all are likewise by analogy. According with the three truths, it is called 'rejoicing'. Therefore, rejoicing is called the subtlety of the mind-dharma. In the intention of the Samantabhadra Contemplation: the substance of mind is itself the principle, hence called 'spontaneously empty'; who grasps sin and merit, hence called 'without a master'? One should pervade the ten realms to clarify sin and merit; only when resting in a single thought-moment of the mind does it become subtle contemplation. Regarding 'contemplating the mind without mind', etc.: since the mind that grasps does not exist, where can the dharmas that are grasped abide? Grasper and grasped are non-dual, hence called 'purely'; because the substance of the mind is fundamentally subtle, one can seek liberation within mental practice. Pulverizing the subtle dust of the mind is as in the notes on the third fascicle of the Zhiguan.

4.9

Next, clarifying that the Great Master further broadly discriminated according to Nanyue's intention; within this there are three: first the heading, next the explanation, and third, from 'question' onward, a brief analysis. In the explanation there are two: first, briefly clarifying that on which the derivation of the name relies. Regarding the statement 'if broadly [explaining] the sentient-being dharma, speaking generally of various causes and fruitions and all dharmas', etc.: however, because the meaning of sentient beings is broad, it says 'speaking generally'. If spoken of generally, the meaning is not ultimate; hence it says 'speaking generally' (provisionally). Although provisionally general, upon second consideration it is restricted: it does not extend to the Buddha, and is exclusively in the cause. That the Buddha-dharma and mind do not say 'provisionally' is because the Buddha-dharma is definitely in the fruition, and the mind-dharma is definitely in the cause; hence these three dharmas derive their names distinctively. Why? Just as within the bodies of sentient beings, the Buddha-dharma and mind-dharma still run through cause and fruition, how much more does the name 'sentient beings' run through, pervading worldlings and sages?

4.10

If in the Buddha's body, the sentient-being dharma and mind dharma are also definitively in the fruit, and within the mind dharma, the Buddha dharma and the sentient-being dharma—these two—are in the cause, if so, why does the sūtra say that "the three are without difference"?

4.11

Answer:

4.12

Their principle-essence has no difference; difference is stated in terms of phenomenal functioning. This meaning is explained at length, fully as stated in the "Ten Dharmas Perfecting the Vehicle" in the Zhiguan.

4.13

Namely, the mind dharma and sentient-being dharma, and that Buddha dharma-realm also encompasses the fruit and is not exclusively the fruit; that text relies on the fruit to illuminate the nature of principle.

4.14

Next, the extensive explanation itself has three parts: first, extensively explaining sentient-being dharmas, which itself has two parts: listing the numbers, and next, explaining them. First, in listing the numbers, there are two parts: first, discussing the increments of numbers across the various sūtras in general, and next, specifically in terms of the present sūtra. First, regarding the sūtras in general: here, the explanation of dharmas establishes only three gates, while the explanation of the wondrous establishes ten each for origin and traces; as the text below generally explains the number of the wondrous: "In the three of origin and traces, each has ten, and within the ten each has relative and absolute differences, thus there are one hundred and twenty layers of the wondrous." One should know that the enumerations of dharmas listed across the various sūtras are tentatively spoken in terms of incremental numbers; according to their principle, one must discuss the four teachings. Within the four teachings, each has thirty coarse dharmas and thirty wondrous dharmas in the traces. Further, discussing coarse and wondrous in terms of the five flavors, together with combining, sole, confronting, and帶 [including], incremental numbers are generated based on these dharmas, beginning from one dharma up to hundreds of thousands, because they do not go beyond the dharmas of mind, Buddha, and sentient beings. The characteristics of incremental numbers are briefly as in the sixth fascicle of the commentary to the Zhiguan. Thus, differences in capacities and preferences cause variations in increase and decrease. Therein are also two parts: first, briefly up to three, and next, broadly by analogy up to hundreds of thousands.

4.15

Next, clarifying the present sūtra also has four parts: first, listing the numbers based on the sūtra; next, from "Nanyue" onward, explaining the names of the ten suchnesses; third, from "Next determining" onward, determining the provisional and real with analysis; fourth, from "All are called" onward, explaining the name "dharma-realm." The first is as in the text. Next, in explaining the names of suchness, there are two parts: first, presenting Nanyue's [view], and next, presenting his own view. That our school's lineage all speaks of "suchness" is still based on Nanyue generally speaking of the "ten suchnesses."

4.16

Next, the Great Master's view has six parts: first, Zhang'an states the basis and lists the numbers; next, from "One says" onward, explains the forms of reading; third, from "Differentiating" onward, harmonizes the overarching meaning; fourth, from "Only the Buddhas" onward, praises [them]; fifth, from "These ten" onward, clarifies the functions of the dharmas; sixth, from "If according to" onward, clarifies the rationale for reading the text. The first is as in the text. Next, in the forms of reading, regarding the conventional, although there are expressions of progression, this is merely discussing the conventional in terms of emptiness. In the third, the harmonization, there are two parts: first, presenting the intent of the text; next, from "Regarding suchness" onward, directly clarifying the harmonization, which again has two parts: first, harmonizing the three truths; next, from "not one" onward, further unraveling it. Only when the two meanings complete each other is it called the true mark. The fourth and fifth can be understood. The meaning of the sixth is that since the verse text takes nature and characteristic as lines, current readers mostly follow this.

4.17

Third, determining the provisional and real has two parts: first, presenting the ancient masters, and next, clarifying the present interpretation. In the first text, for the two masters, each first presents and then refutes. The first master's initial text can be seen. Next, from "Now I fear" onward, it refutes it. Within the refutation, it first addresses dharmas, and next, from "If one says" onward, addresses persons. As for the statement "Why should ordinary beings lack the real?" etc.: the sūtra says, "All sentient beings possess the Buddha-nature," thus sentient beings have the real; yet by being born in the five destinies to manifest their bodies, sages have the provisional—Avalokiteśvara and Gadgadasvara's thirty-three bodies are all texts showing that sages have the provisional. As for "suppressing and submerging like this" etc.: it suppresses ordinary beings as lacking the real, and submerges sages as lacking the provisional. Next, refuting the Dilun masters also has two parts: first, presenting, and next, refuting. In the refutation, the general intent can be seen and cannot be detailed; it merely says in general that it is "human sentiment," because it does not accord with noble principle. Next, clarifying the correct interpretation of the present text: it merely clarifies that one mind is fully endowed with the ten realms. If tentatively determining according to realms, then the nine realms are provisional and the Buddha realm is real; each realm again fully contains ten, and provisional and real are still mutually identical, how much more so fully endowed? Since this is so for one mind, all minds are likewise; therefore it is not like the view of the old masters. Thus one knows that the old masters did not understand that by applying suchness to the realms, each realm mutually contains the others, and they merely divided provisional and real according to suchness.

4.18

Fourth, explaining the name "ten dharma-realms" in terms of the three truths is fully as in the fifth fascicle of the commentary to the Zhiguan. Suchness has no separate essence and entirely relies on the realms; the previous explanation of root and branch, etc., has already been in terms of the three truths, meaning that the ten realms are all three truths. Clarifying it again now is to explain the meaning according to the three characters "ten dharma-realms," making the three truths distinct within the ten realms, which then causes the three truths within suchness to be revealed again, each completing the other and making it known that they are not different. Therefore, in the Zhiguan, the inconceivable realm of three thousand in a single thought-moment is not something that deliberation and discrimination can understand; thus this name "inconceivable" is established. Within the explanatory text, there are again four parts: first, listing the numbers; next, from "The number ten" onward, explaining; third, from "If the number ten relies on" onward, determining the correspondences; fourth, from "Desiring to make" onward, harmonizing with the text. First, listing the numbers of dharmas is concluded. Next, from "This one dharma" onward, directly explains the characteristics of dharmas, wherein are five parts: first, restating the thousand suchnesses; second, condensing them into five differences; third, determining the provisional and real of the five differences; fourth, from "Yet these" onward, praising the provisional and real of the five differences; fifth, from "Next explaining" onward, directly and extensively explaining the ten suchnesses. The first two are as in the text. In the third, the determination, the statement "in detail, each is endowed with provisional and real, yet tentatively following two meanings" means mutual identity is as stated above, tentatively relying on the nine realms being provisional and the Buddha realm being real. If not so, one would say that even the Buddha does not speak of it, how much less the lower stages; therefore, it tentatively relies on the manifest explanation. In the fourth, the praise, there are eight parts: first, praising the realm in terms of persons, thus saying "all Buddhas." Next, from "Using this" onward, praising the realm in terms of practice, thus saying "generating wisdom." Third, from "Thus the text says" onward, restating the depth and breadth of realm and wisdom. Fourth, from "Their wisdom" onward, praising the wisdom as wondrous to reveal the wondrous realm; wishing to clarify that wisdom tallies with it, it restates the realm. If the realm is the gateway to wisdom, it is directly praising the realm. Fifth, from "Expedient means" onward, generally praising the sūtra text with the two realms. Sixth, from "The Tathāgata" onward, generally clarifying that the Tathāgata is able to illuminate the two realms. Seventh, from "Aṅguli[māla]" onward, citing proof of the Buddha's wisdom. Eighth, from "One should know" onward, concluding with praise. The first four can be seen. In the fifth, generally praising the sūtra, there are two parts: first, praising; next, from "Thus" onward, concluding. In the first text, it fully relies on the three cycles; as for the statement "The Chapter on Expedient Means briefly states" etc.: at the beginning of the chapter, the prose briefly and extensively praises the two wisdoms of provisional and real; next, in the reiterated verses, twenty-one lines versify the previous two wisdoms, wherein the first twenty lines reiterate the extensive and brief praises, and the final line briefly opens the provisional and reveals the real, stating: "The Buddha, with the power of expedient means, demonstrates the teachings of the three vehicles; sentient beings cling everywhere, and he leads them to emerge." Later, opening, demonstrating, awakening, and entering extensively relies on the five Buddhas to open the provisional and reveal the real, which, compared to the latter two cycles, is still a brief explanation. As for the statement "The elder entrusts this dharma to the son": entrusting that prajñā; in that prajñā, although the provisional has not been opened, relying on that dharma-essence, it does not go beyond provisional and real. The general conclusion can be seen. In the sixth, clarifying the Tathāgata's ability to illuminate, the statement "The Tathāgata thoroughly penetrates and plumbs the bottom of the ten dharmas" etc. means that in each realm and each dharma, he skillfully knows the characteristics of dharmas; completing all dharmas in self-practice and transforming others is called "exhausting the boundaries," and none being other than the true mark is called "plumbing the bottom." As for "seed, sprout" etc., it is because both dharmas serve as seed, ripening, and emancipation. Hearing the Dharma is the seed; giving rise to the aspiration [for awakening] is the sprout; being among the worthy is like ripening; entering sagehood is like emancipation; regarding sentient beings of the ten realms in the worlds of the ten directions, there is none whose horizontal and vertical seeds and emancipations he does not know. In the seventh, citing proof, it tentatively presents two people, good and evil, and the rest are modeled on this. As for the statement "Although Aṅgulimāla is an evil person, his good nature and characteristics are mature" etc.: in the Aṅgulimālīya Sūtra, the Tathāgata asked in verse, and Aṅgulimāla answered in verse. The Buddha bade him "Welcome!" and he became an arhat; that is a person of hell becoming the śrāvaka realm; if according to the Great Vehicle, he attained the forbearance of non-arising, which is becoming the Buddha realm. The monk of the fourth dhyāna thought it was the fourth fruit; this is the heavenly realm accomplishing hell; this is tentatively presented as an example, and others are likewise. In the eighth, from "One should know" onward, the conclusion has two parts: first, concluding that sentient beings are wondrous; next, from "One must not" onward, admonishing and exhorting. As for the statement "One must not with the eyes of cattle and sheep" etc.: the second fascicle of the Sūtra of Universal Transcendence states: "After the Buddha bestowed prophecy on King Ajātaśatru, he addressed Śāriputra: 'When people see one another, do not evaluate one another. Why should you not evaluate one another? People's faculties are difficult to discern; only the Tathāgata is able to evaluate people.' The worthy Śāriputra and the great assembly leaped with joy and astonishment, and spoke these words: 'From this day forward until the end of our physical lives, we will not inspect other people, nor dare to say of a person, "So-and-so will head to hell; so-and-so will pass into extinction." Why is this? The actions of living beings are inconceivable.'"

4.19

Fifth, the extensive explanation in the text itself is divided into two parts: first, the general explanation, which has two parts: first, extensively explaining the ten suchnesses; next, from "If taking..." onward, extensively explaining the ultimate equality by means of the three truths so as to illuminate the ten suchnesses. This also has two parts: first, the provisional explanation, etc.; next, from "Now, not..." onward, directly presenting the true principle to explain the ultimate. This also has two parts: first, the explanation; next, from "Now, the ultimate..." onward, the re-explanation. Establishing the name on the basis of what is supreme is precisely what is termed 'ultimate'. Why are beginning, end, and ultimate all empty, provisional, and middle? Just as when in a dream one cultivates a cause and attains a fruit, the affairs of the dream being vivid is precisely the provisional; seeking the dream and being unable to find anything is precisely the empty; and the mind-nature of the dream is precisely the middle. These three dharmas are neither before nor after, neither combined nor scattered. Next, the separate explanations have two parts: first, the text recombines the five distinctions into four, because the bodhisattva and the Buddha are identical as vessels of bodhi, and so they are recombined. Next, from "First, explaining..." onward comes the interpretation, which has three parts: first, the primary explanation; next, from "Furthermore..." onward, opening the provisional; third, from "Furthermore, the hundred realms..." onward, concluding with verses from the various teachings. First, based on the four passages, there are four sections: first, explaining the ten suchnesses of the four destinies as the marks of the ten evil deeds in themselves. This text has two parts: first, the dharma; next, the analogy. In the first part on the dharma, the "disagreeable place" is precisely the later retribution, since the mark indicates the retribution; hence it is stated thus. Next, the analogy has two parts: namely, the analogy and the application. In the application, from "evil marks" downward applies to the unlucky complexion; since retribution is not immediately experienced, it says "distantly indicating". 'Nili' is translated here as 'disagreeable'; this place is entirely suffering without any pleasant dharma, hence it is so called. It is also called hell (diyu). The new translation calls it naraka, translated as 'instruments of suffering', etc. (and so forth). The karmic retributions of the four evils are different; here it is stated provisionally according to the most severe. From "Ordinary people..." downward applies to the physiognomist: if one does not mention the physiognomist, one does not know beforehand that it exists. A physiognomist has partial and ultimate [knowledge]; hence ordinary people are mentioned, who by applying worldly methods of physiognomy also have partial knowledge, not to mention the two vehicles and bodhisattvas, while only the Buddha is ultimate. From "Like a good..." downward again uses the analogy for the Buddha. 'Penetrating' means discerning the hidden. 'Beginning and end' are merely the mark and the retribution. Furthermore, as for the mark and retribution of hell: just as when the thousand people including Kāśyapa went forth, who had previously served fire so that their skin was cracked and chapped, King Śuddhodana said, "Although these people have gone forth, they are not sufficient to glorify my crown prince." He then commanded a thousand Śākyans to go forth and enter the path. When these thousand Śākyans left the city, the horses of Devadatta and Kokālika stumbled and their caps fell off; the people all said, "These two will surely bring no great benefit to the Buddha-Dharma." This was also an advance mark of hell. If even worldly physiognomists seemingly know marks that have not yet manifested, how much more so the ultimate Sage? 'Like a good physiognomist' is detailed in the fifth record of Zhiguan regarding Sun, Liu, Cao, and others. As for the evil nature: in terms of principle, because it is an inherently existing dharma, it cannot be altered. "Like wood..." and so forth explains using nature as the cause, relying on external conditions; this is not like the present text's explaining the evil within defilement, which is cultivated evil. This is detailed at the beginning of the inconceivable realm in the fifth record of Zhiguan. However, the ten suchnesses and ten realms all possess both cultivation and nature; here it merely takes cultivation as nature.

4.20

Within this, there are two parts: first, the primary explanation; next, the analogy for its function. The first is as in the text. The second has two parts: first, the direct analogy; next, the inverse analogy. The first also has two parts: first, the analogy; next, from "The Great Sūtra..." downward, the application. Therein, it first cites the teaching and then applies it. From "If mud and wood..." downward, it inversely uses what cannot be produced as an analogy to reveal what can be produced; this also first gives the analogy and then the application; in the application it merely says "it is not so", which is an abbreviated application. From "Therefore it is said..." downward is the conclusion. In the substance, there are two parts: namely, explanation and conclusion. In the initial explanation, the text produces three explanations, each having its own intention. Next, in clarifying power, there are four parts: first, the dharma; next, adducing analogies and citing events; third, the application; after that, the conclusion. The first is as in the text. The next text first cites an analogy and then cites an event. As for the statement "The Great Sūtra says: in building a house one takes wood and not thread, etc.", the Nirvāṇa Sūtra, fascicle twenty-three, states: "If one wishes to build a wall, one takes mud and earth and does not take colors; if one wishes to make a painted image, one takes colors and does not take grass and wood; to make clothes one takes thread and does not take mud and wood; to build a house one takes mud and wood and does not take thread." That text narrates the fixed views of non-Buddhists; here it borrows the causal conditions to help establish the aspect of the meaning: each has the nature capable of producing through its power and function. One should know that 'power' has function as its meaning and also means capability. From "Hell..." downward applies it to the three destinies, still omitting the asuras; hence one knows that each and every one is stated in terms of the four destinies. From "All are..." downward concludes. Next, in clarifying action, there are two parts: dharma and analogy. In the analogy, there are analogy and application; the analogy says, "One who does evil deeds is called half a person", which the Great Sūtra, fascicle eight, states: "For example, in the world, one who does evil deeds is called half a person, and one who does good deeds is called a complete person." The sūtra text originally used the analogy for the half and complete teachings; here it borrows the analogy's meaning without using it for the dharma. The text provisionally cites hell, so the words 'various evils' implicitly encompass the four destinies. Next, in clarifying cause, there are two parts: first, the primary explanation; next, in function, stating "its own seed generates one another, habituation continuing without interruption" refers to the cause of its own category. The Kośa calls it the 'cause of the same type' (sabhāga-hetu); this is detailed in the eighth realm of karma in Zhiguan. Next, in condition, there are three parts: dharma, analogy, and conclusion. In the dharma there are two parts: first, the primary explanation; next, from "The so-called..." downward, the function. As for the words "just as water can moisten, etc.": the habituated cause is like the seed, and the auxiliary cause is like the moistening; having merely the habituated cause cannot yet form the retribution, so adding the condition's moistening renders it capable of receiving the later fruit; therefore the retribution-cause is called a condition. Third, from "Therefore using..." downward is the conclusion. Next, in clarifying fruit, there are two parts: first, the brief explanation; next, from "Like many..." downward, the manifestation. Next, in clarifying retribution, there are also two parts: first, the brief explanation; next, the manifestation. Next, in clarifying beginning and end, there are three parts: namely, presenting, explaining, and concluding. In the explanation there are three, namely the three contemplations. First, in the contemplation of emptiness, the mark is the beginning and the retribution is the end, and both beginning and end are empty; because these ten suchnesses of the four destinies are fundamentally without nature, and furthermore each among the four fully possesses ten: since these four are already empty, how could the ten within the four not be empty? Next, from "Furthermore, evil..." downward, in clarifying the provisional, etc., there are three parts: primary explanation, citing events, and conclusion. In the first text, the initial mark and the subsequent retribution are mutually recognizable, so it is thus for all the marks indicating them in the ten within the four. Next, from "If previously there were not, and later..." downward cites events. The words 'subsequent recording' mean 'subsequent' as looking back, recording past events retroactively; it is also called recording accordingly. Thus the book says: although there is regret, it can still be caught up with. The words "One should know..." downward conclude. Third, from "The middle truth..." downward explains the Middle Way, etc.: these four destinies and the ten of the ten realms are nothing other than the true mark. The words 'in terms of principle' mean that the name 'middle' accords with principle, hence it is said to be 'in terms of principle'. Investigating thoroughly these three, there is none that is not principle.

4.21

Next, regarding humans and devas, there are two parts: first, distinguishing the differences from the four destinies; next, the primary explanation. In the explanation, the word 'spontaneous' (ziran) is commonly used; why must it refer to non-Buddhist views? It is merely an alternative name for 'naturally occurring' (renyun). It is the mark of cause necessarily clinching the fruit. By elaborating according to the intent of the four destinies, it can be understood by analogy.

4.22

Next, in clarifying the two vehicles, there are two parts: first, generally clarifying what they rely on; next, the primary explanation. In the explanation there are two parts: first, the primary explanation; next, extensively analyzing whether they have retribution or not. In the first text, the statement "the substance is the five-part dharma body" means: non-undertaken precepts are the precept body; uncontaminated pure dhyāna is the concentration body; uncontaminated wisdom is the wisdom body. Two kinds of liberation constitute the liberation body: first, conditioned liberation, which is associated with uncontaminated wisdom; second, unconditioned liberation, meaning that all defilements are without remainder. Furthermore, the knowledge of exhaustion is the liberation body, and the knowledge of non-arising is the body of the vision and knowledge of liberation. As for "Since the two vehicles do not take rebirth, they have no subsequent retribution", it is from the Madhyama Āgama, fascicle twenty-seven, detailed in the fifth record of Zhiguan. From "Why..." downward analyzes the presence or absence of retribution, which again has three parts: first, raising the question; next, the primary explanation; third, from "The three fruits..." downward, the doubt. The intent in the first text is: ordinarily a fruit necessarily clinches a retribution; why do the two vehicles already receive the name of fruit and yet do not speak of retribution? Next, the intent of the explanation from "The uncontaminated..." downward is: the name 'fruit' is still general, whereas the name 'retribution' is distinct; therefore, for ordinary people, if there is a fruit there is definitely a retribution; but for people of the two vehicles, it is also generally called a fruit, yet one cannot speak of retribution, because in that teaching it is not stated that the two vehicles have a place of rebirth. The habituated cause is in the stage of resemblance, and the habituated fruit is after the path of seeing; all three fruits take expedient advancement as their habituated cause, and severing six, severing nine, or further severing them completely as their habituated fruit. The statement "The uncontaminated impairs birth, etc." is based for now on the Lesser Vehicle's not mentioning a place of rebirth, which is termed 'impairing birth'. However, merely being uncontaminated is free of segmented [birth and death]; could it immediately cause them to be free of change-birth? Therefore, based provisionally on the Lesser Teaching, it establishes that there is no retribution. Third, in resolving the doubt from "The three fruits..." downward: first, resolving the doubt regarding the three fruits: those of the first three fruits all attain the uncontaminated, so why do they still have seven births, one birth, and births in the higher realms? The explanation states: it is due to the power of residual thought, not the power of the uncontaminated; residual thought serves as the condition of contamination to receive birth. Next, from "The Great Vehicle..." downward resolves the difference between the Great and the Lesser, which doubt also has two parts: first, the explanation; next, citing evidence. In the first text: however, in the Great Vehicle it is said that the two vehicles have rebirth because they possess the contamination of ignorance beyond the realms. In citing evidence from "The Great Sūtra..." downward, the statement "The conditioned and contaminated is the saṅgha of śrāvakas" is a text from the fifth fascicle of the Great Sūtra. If merit and wisdom are contrasted, both the contemplations of emptiness and the provisional belong to merit, how much more so the two vehicles? Therefore, the two vehicles belong to the adornment of merit. Furthermore, viewed from the perspective of the Great Vehicle, they are still suffering and origination, which is termed 'contaminated'; thus taking the uncontaminated as the cause is still using the original name, so taking the uncontaminated as the cause produces the expedient land. If they are born in the reward land, they do not take the Lesser Vehicle's uncontaminated as the cause; the rest is as stated in the text. The contemplative practices of the two vehicles in the two teachings differ slightly, but their general import can be known, hence they are not brought out separately. Only upon reaching bodhisattvas are three distinctions made, because severing and subduing differ.

4.23

Next, in explaining the bodhisattva and the Buddha: because the meaning of retribution among the ten suchnesses of a bodhisattva corresponds to the Buddha result, the preceding nature, appearance, and so forth are indeed the Buddha causes. Now, in the initial explanation, the retribution of a bodhisattva is also merely called [that of] a bodhisattva because among bodhisattvas there is attainment of the eight-phase Buddha, and it also covers both the provisional and the real. The provisional is not a cause of the Buddha realm, while only the real incurs the Buddha retribution. Therefore, one must divide the bodhisattvas of the three teachings to belong to the bodhisattva realm, whereas the bodhisattvas of the Perfect Teaching directly belong to the Buddha realm. Although the preceding heading combined the Buddha and bodhisattvas into a single category, the present explanation separates them again. In the initial explanation of the three bodhisattvas, there are two parts: first the heading, then the explanation. In the heading, when it says 'When finely divided, there are three bodhisattvas,' these are the three bodhisattvas of the Tripiṭaka [Teaching] and so on. Since the text below provides them in full, their names are not listed beforehand, hence the note 'and so on.' In the following explanation, there are two parts: first the main explanation, and second, from 'Now' onward, distinguishing the differences in subduing and severing [delusions] regarding the two lands beyond the three realms. The first text itself has three parts; following the previous comprehensive explanation and the analogies of the four destinies, their features can be understood, so they are not detailed exhaustively. First, for the Tripiṭaka [Teaching], where it says 'discussing nature and appearance in terms of merit' and so on, phenomenal six perfections are the appearance; human and heavenly good is the nature; the thirty-two marks are the substance; the arising-and-perishing four universal vows are the power; the practice of the phenomenal six perfections is the activity; the rest is as in the text. The Buddha is identical to the two vehicles, being extinguished into ashes. Because the bodhisattva still possesses active afflictions, his retribution is within the three realms. Next, for the Shared Teaching, with-remainder and without-remainder are the appearance; undefiled wisdom is the nature; the physical and mental forms of the superior manifest body are the substance; the unproduced four universal vows are the power; the unproduced six perfections are the activity; the undefiled habitual cause is the cause; the arising-and-perishing auxiliary path is the condition; severing remaining habitual propensities is the result. The Buddha likewise has no retribution; although his contemplation is slightly superior, both equally have not yet attained the dharma body. Therefore, after extinction, he also returns to being extinguished into ashes. For the sixth bhūmi and below, the severing of doubt is identical in meaning to the preceding two vehicles. Only not severing habitual propensities differs from the pratyekabuddhas, because he retains these habitual propensities to nourish remaining births. Since being born in the three realms is not pulled by outflows, it is not called retribution. For the bodhisattva of the Separate [Teaching], the 'ten dharmas': since practice is sequential, entering emptiness from provisionality is identical to the preceding two teachings; it only differs in not having absence of retribution. Therefore it is said that although this person has severed the universal delusions, he knows of himself that he will be reborn. If proceeding from emptiness to emerge into provisionality, Buddha dharmas countless as the sands of the Ganges are the appearance; definitively entering birth-and-death is the nature; physical and mental form of transformation [birth] is the substance; the immeasurable four universal vows are the power; the immeasurable six perfections are the activity; true undefiled wisdom is the cause; the auxiliary contemplation of provisionality is the condition; completion of the contemplation of provisionality is the result; transformation [birth] is the retribution. If entering the middle way, the three causes are the appearance, nature, and substance; the unconditioned four universal vows are the power; the unconditioned six perfections are the activity; cause and condition are as in the text of the fifth fascicle of the Zhiguan; unsurpassed bodhi is the result; great nirvāṇa is the retribution.

4.24

Next, in distinguishing the differences between the two lands, where it says 'Now, rebirth in the transformation land has three differences,' within this there are two parts: first the heading, then the explanation. In the explanation, it naturally divides into three different categories. Not yet having severed the separate delusions corresponds in meaning to entering emptiness. If stated according to the pattern, the ten abodes of the Separate Teaching should be included therein. Because these five persons lack the meaning of subduing separate delusions, and their initial aspiration and expectations differ, they naturally form a category of their own. Together with the separate ten abodes and the perfect seven stages of faith, they would make seven persons. That they are not discussed here is because they are explained below in the second meaning and within the Buddha realm. Next, regarding subduing: when it says 'subduing separate delusions,' this refers to the dedication of merit together with the ten practices and ten abodes. The ten practices correspond in meaning to emerging into provisionality; here, dust-and-sand [delusions] and fundamental ignorance together constitute separate delusions. Even if dust-and-sand delusions are severed, only subduing fundamental ignorance is still merely called subduing, so the thirty persons of the Separate [Teaching] are equally called subduing. According to principle, this should subsume the eighth stage of faith and above of the Perfect Teaching, but that they are not discussed here is also because they are explained below under the Perfect Teaching. Third, those who sever separate delusions correspond in meaning to entering the middle; therefore, although the bodhisattvas of the Separate Teaching have the three contemplations in sequence, when forming the ten dharmas, names are assigned according to the superior. Mostly taking from the provisional and the middle, according to principle one should only speak of the first bhūmi and above—why also discuss the stage of the first abode? Furthermore, the first abode should also be explained in the text below under the Buddha realm, so we know it does not properly belong here. Yet now the text speaks generally of the first bhūmi and the first abode, though there is still a slight difference, which can be seen upon reflection. Because their realized paths are identical, they are for now discussed together. One must finely distinguish the meaning of sequence versus non-sequence, making it in accordance with the explanation below of ultimate [identity] and so forth. Therefore, the two lands broadly explain transformation [birth], and based on subduing and severing, determine the place of rebirth. For those who sever or subdue, the causes and conditions of the two lands are distinguished again. When it says 'if those who sever and subdue use attachment to the Dharma compliant with the path as the cause,' this is spoken from the perspective of severing; hence, the first bhūmi and the first abode realize a portion of the dharma nature of the middle way, and because fundamental ignorance is not yet exhausted, there is attachment to the Dharma of the middle way, taking this as the cause. When it says 'and so on,' it means that for those who do not sever or subdue there are five different persons, and for those who sever and subdue there are differences in the stages and practices of the two lands; since these are finely distinguished and compared, it says 'and so on.'

4.25

Next, for the Buddha realm, appearance, nature, and substance constitute the three tracks; these are the three tracks of the nature of principle. By contemplating the nature of principle, one arrives at the ultimate. Within this there are two parts: first the heading, then the explanation. In the explanation of the ten dharmas, there are again two parts: first explaining the ten dharmas, and second extensively analyzing retribution. First, regarding the differences in explaining the ten dharmas: the first three correspond to the three tracks, and the remaining seven accomplish the three tracks. If we consider citing the Vimalakīrti to take sentient beings as the appearance of bodhi, how could one take the seed of hearing the Dharma as the revealing cause? Although the term 'not losing' applies generally to cultivated seeds, speaking of its original nature, it precisely takes afflictions as being identical to bodhi. Therefore we know that this is the inherent nature-virtue, and the latter seven are merely the three dharmas acquired through cultivation. Whether cause or result, if explained like this, it does not differ from the preceding; thus we know it directly refers to the Perfect Teaching as the Buddha realm. For this reason, in the preceding explanation of rebirth in the land of expedients, the stages of faith of the Perfect [Teaching] should be discussed. In the power, it should also say 'generating the three bodhis.' The resolve of universal vows is detailed as in the analysis under the four universal vows in the first fascicle of the Zhiguan. Making vows to bind oneself based on the unconditioned four noble truths, one sets one's aspiration on the ultimate result. When causes and conditions are said to be the two adornments: according to what is explicitly stated, wisdom should also possess all three, illuminating the inherent three; merit also possesses all three, assisting wisdom to adorn the original. The text on the result is obvious. Next, in explaining the equality of beginning and end: first it presents them generally, and next, from 'the truth of emptiness' onward, in the specific explanation. In 'emptiness is equal,' and so forth: ordinary beings and sages are all suchness. 'Equal' means equal in emptiness. The Da zhidu lun, fascicle eighty, says: 'By what power is a bodhisattva able to make the Buddha and beasts equal? Answer: Because of the power of prajñā, because a bodhisattva cultivates ultimate emptiness within all phenomena, he makes no distinction in any phenomenon. Just as the phenomena of beasts are designated as beasts through the combination of skandhas, dhātus, and āyatanas, the Buddha is likewise provisionally designated as Buddha through the combination of wholesome phenomena. If a person pities sentient beings, he gains immeasurable merit; if he attaches his mind to the Buddha and generates evil causes and conditions, he incurs immeasurable sin. Therefore, because all phenomena are ultimately empty, in his mind he does not disparage beasts, nor does his mind attach to venerating the Buddha. Furthermore, within all true marks there are no marks, and within marklessness he does not distinguish whether this is a Buddha or a beast. If he distinguishes, that is grasping; therefore he contemplates them equally. Furthermore, a bodhisattva has two Dharma gates: first, the Dharma gate of ultimate emptiness; second, the Dharma gate of differentiation. Entering the Dharma gate of emptiness, he contemplates all equally without further distinction. If he enters the Dharma gate of differentiation, the two vehicles still do not match the Buddha, let alone beasts.' Therefore, in the present text, from the perspective of non-differentiation, from sentient beings up to the Buddha, all are suchness. Suchness is emptiness. Next, in the conventional [truth] being equal, the Buddha prophesies that sentient beings will become Buddhas: this is sentient beings being equal to the Buddha. The Buddha speaks of the events of his past lives: this is the Buddha being equal to sentient beings. Sentient beings being equal to the Buddha is the beginning being in the end; the Buddha being equal to sentient beings is the end being in the beginning; therefore they are said to be mutually present. Equality in the middle [truth] can be understood.

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法華玄義釋籤 — Classical Chinese