妙法蓮華經文句 1

English (machine translation) 1

Language: English

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Preface to the Tiantai Commentary on the Lotus Sūtra

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Composed by the Śramaṇa Shenjiong of Jingzhong

The preface states: The ultimate principle has no name, yet its name flows beneath the four heavens; the true vehicle is motionless, yet in its motion it transcends the three realms. Realization and teaching remain serene amid phenomenal matters, and the siddhāntas transform beings in accord with conditions; guiding them without premeditation, how great is its efficacy! As for the Saddharmapuṇḍarīka-sūtra, it was spoken when the Benevolent Hero appeared in the world for the sake of the one great matter of causality. Yet medicinal herbs and trees are not identical, receiving moisture and developing differently; the capacities [of beings] are not uniform, and the teachings they receive likewise diverge. When [the Buddha] deployed the expedient, it was the Dharma wheel of the Four Noble Truths in the Deer Park; when he revealed the real, it was the pure land of the threefold transformation at Vulture Peak. Its purport is profound and its phrasing exalted; the person is revered and the Path is elevated. It discloses the distant origin of the [Tathāgata's] lifespan and harmonizes the recent traces of Gayā. Raining, blowing, striking, and preaching, it discards the fish traps and rabbit snares of former expositions; opening, demonstrating, awakening to, and entering, it captures the fish and hares of the present teaching. Bodhisattvas numerous as dust motes advance on the Path and diminish rebirths; śrāvakas in grass huts feel ashamed of the small and delight in the great. Bhaiṣajyarāja burned his arms in offering, and Prabhūtaratna presented his whole body in verification; perfectly consummate, subtle and profound, it cannot be expressed in words.

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There was the Great Master of Tiantai, whose Dharma name was Zhiyi. In the past, he personally heard this scripture before the Tathāgata, dwelling in the rank of the five stages. His renown resonated across two dynasties without his frequenting lecture halls, and his understanding of the Buddha Vehicle was spontaneous. By the power of dhāraṇī his delight in speech was inexhaustible. He frequently lectured on the Benevolent King Prajñā Sūtra before the ruler of the Chen dynasty in the Taiji Hall; the sovereign of ten thousand chariots bowed his knees, and the hundred officials snapped their fingers [in praise]. Furthermore, regarding his explanations through contemplation of mind, they wonderfully transcend existence and nonexistence, taking the true nature as the model and relying on illumination to achieve complete penetration. In stating the title and explaining the central theme, he differed from past masters of virtue, and the five meanings penetrating the principle all support the sacred teachings. Throughout the more than thirty years in which the Master of Wisdom propagated the Dharma, there was only the Vimalakīrti Commentary composed by order of Emperor Yang of the Sui dynasty. As for the profound text of this work, it was privately recorded by Dharma Master Guanding, amounting to twenty fascicles in all. 'Without wisdom it cannot be parsed'—these words are indeed true!

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More than a hundred years after his passing, in the wuzi year of the Tianbao era of the Tang dynasty, there was the Upādhyāya Lang of Qingtai Monastery in Dongyang Commandery, the long-lived elder of the Dharma Gate and the eyes and feet of the Cool Pond. Strict in both the vehicle and the precepts, encompassing both the inner and outer [learning], he received the treasure vessel of Pūrṇa and sat in the stone chamber of Subhūti. Whenever he was lecturing, he would silently sigh, saying: 'Looking at its doctrinal import, it accords deeply with the Buddha Vehicle; examining the flow of its text, at times it lacks proper sequence. Sometimes the text continues while the meaning is broken; sometimes the text is placed later while the meaning comes before; sometimes in the prose section the outline is presented first, or following it the meaning is directly expounded; sometimes in the verses the numbers are given first, or subsequent to them the names are out of order. Yet the sacred intention is difficult to fathom; one must simply revere and have faith in it.' Now, because of his assembly of listeners repeatedly entreating him, saying: 'Those of superior capacity easily awaken, exploring the subtle without delusion; those of middle and lower caliber search the text and lose the purport. If you would deign to rearrange this in proper order, the benefit would be immense.' The Upādhyāya deliberated repeatedly and, finding no alternative, single-mindedly concentrated on the Great Master, praying for confirmation. Moved by an auspicious dream, he finally began to arrange it into orderly lines. It was done merely according to what was fitting and sincere, not out of any willful pursuit of differences or arbitrary addition and deletion. It is hoped that later scholars will comprehend the original intention, grasping the hem to trace the robe, carrying the gold and discarding the gravel, expounding the true Dharma and not being deceitful persons. Aiding the profound wind to fan widely and completing the additions and corrections at Danqiu, the hundred realms and thousand suchnesses will match like tally and receipt, and the conjured city and the treasure place will all draw near to the ferry and the bridge. One relies on the diligence of Maitreya to overturn the reluctance of Mañjuśrī, supporting the six feet of the Jñānaprasthāna and praising the single phrase of the Spring and Autumn Annals.

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Shenjiong and others have collected and synthesized the light, serene, and real principles preceding the text; all of us generated the aspiration together under the Buddha King of Emptiness, and the sixteen śrāmaṇeras all took turns to lecture. The cloudy flower meets the sun, curing disease and nourishing the pearl. Truly ashamed of the brushwork of Yanmen, how can we peer into the depths of the dragon's frown? May those who explore the profound bathe in the flow of the Path and possess its source.

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Spoken by the Great Master Zhiyi of Tiantai.

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Introductory Chapter, Number One (It is difficult for a Buddha to appear in the world; it is difficult for a Buddha to preach this; it is difficult to transmit and translate this; it is difficult to awaken to it on one's own; it is difficult to hear a master lecture on it; it is difficult to record it in a single hearing. At twenty-seven, I heard and received it in Jinling; at sixty-nine, I made additions and deletions at Danqiu, leaving it as a gift for later worthies so that we may together attain the Buddha's wisdom.)

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The detailed explanation of the sūtra title is already as stated above. 'Preface' (xu) glosses xiangxu ('orderliness'), meaning that ranks, hosts and guests, questions and answers are all orderly. Scriptural masters explain it according to its meaning as order, cause, and narration. These five matters heading the start of the sūtra constitute the preface of order; the emitting of light and the six portents initiating the teaching constitute the preface of cause; the questions and answers resolving doubts that prelude the main teaching constitute the narration. Possessing these three meanings, it is therefore called a preface. As for 'chapter' (pin), the Madhyama-āgama calls it vagga, which is translated here as 'chapter'. A chapter means that items of the same doctrinal category are gathered into one section; hence it is named a chapter. Sometimes the Buddha himself announces the chapter, as in the Brahma Net Sūtra; sometimes it is established during the compilation, as in the Mahāprajñāpāramitā-śāstra; sometimes the translator adds it, as Kumārajīva did. In the present text, the 'Former Affairs of King Bhaiṣajyarāja' was announced by the Buddha. 'Gadgadasvara', 'Avalokiteśvara', and others were not heard [to be named by the Buddha] by the scriptural masters or translators. Because it is the beginning of all the chapters, it is called 'Number One'.

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Addressing different conditions, the Buddha gave two types of teachings: scattered flowers and strung flowers. The compilers transmitted them according to how they were preached, and the treatise authors expounded them based on the sūtras, none of them dividing them into rigid structural sections. Ancient lecturers merely expounded the doctrines without dividing the text into chapters and sections; if one were to follow this approach exclusively, later generations would hardly recognize the beginnings and endings. Moreover, the Buddha preached strung and scattered teachings, and the compilers established chapters in accordance with the meaning. The Ekottarika-āgama states: one part is sūtra, one part is vinaya, and one part is abhidharma. Sūtras are further divided into four: Ekottarika, Dīrgha, Madhyama, and Saṃyukta. The Ekottarika-āgama clarifies karmic cause and effect for humans and gods; the Dīrgha-āgama refutes wrong views; the Madhyama-āgama clarifies profound meanings; the Saṃyukta-āgama clarifies meditative concentration. The vinaya is divided into five divisions and eighty recitations. The abhidharma is divided into the Six Feet, the Eight Sections, and so forth. The Āgamas state: 'Giving, morality, wisdom, and the six pāramitās are all feet, referring to the eight aggregates of faculties, natures, paths, concentrations, and so forth.' Vasubandhu composed a treatise, dividing the Introductory Chapter by seven merits and the Expedient Means Chapter by five manifestations, with specific divisions for the remaining chapters.

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In the past, Ping of Hexi and Yao of Jiangdong adopted this idea to divide the scriptural text into sections, which became especially cumbersome in later times. Guangzhai made it even more minute, so that heavy mists obscured the Great Clarity and the three lights ceased their radiance; those seeking the ford found no value in it. Tanluan said: 'Minute classifications make smoke billow; mixed polishings make dust fly.' These are cases of excess or deficiency. Master Long of Mount Lu divided the text into preface, main teaching, and transmission. The twenty-seven chapters are fundamentally only of two kinds: from the 'Introductory' to the 'Teacher of the Dharma' Chapter, they speak of expedient and speak of real, because the principle is one while three are taught; from the 'Treasure Stūpa' Chapter downward, they speak of the expedient body and the real body, because the real is distant while the near is proclaimed. Furthermore, from 'Expedient Means' to 'Peaceful Practices' is the cause approach; from 'Emerging from the Earth' downward is the effect approach. Yin of the Qi-Zhongxing era and Yao of Xiaoshan received the sūtra from Long and made the same division of the text. Xuanchan regarded the text from the 'Introductory' to 'Prabhūtaratna' as the cause portion, from 'Encouraging Devotion' to 'Spiritual Powers' as the effect portion, and from 'Entrustment' to the end of the sūtra as the portion of protection and maintenance. Another master said: 'From the "Introductory" to the "Prediction of Trainees and Adepts" is the substance of the Lotus Sūtra; from the "Teacher of the Dharma" to "Entrustment" clarifies the merit of receiving and upholding; from "Bhaiṣajyarāja" to the end of the sūtra praises the fundamental vows of the bodhisattvas.' Another master made four divisions: the first chapter is the introductory division; from 'Expedient Means' to 'Peaceful Practices' is the division of opening the three to reveal the one; from 'Emerging from the Earth' to 'Discrimination of Merits' is the division of opening the near to reveal the distant; and the remainder is the transmission division. Fajun of Guangzhai received the sūtra from Yin and divided each of the first three divisions into two: the general preface and specific preface; the main teaching into the cause approach and effect approach; and the transmission into converting others and own practice. The two prefaces each have five [sections], the two main teachings each have four, and the two transmissions each have three, making twenty-four divisions in all (and so forth).

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Dividing the scriptural text into sections is entirely a matter of human perspective, just as orchids and chrysanthemums each possess their own beauty. Later students should not engage in dispute over right and wrong, which produces none of the three benefits and loses the One Path. The three benefits refer to the three siddhāntas, such as the worldly siddhānta; the One Path refers to the paramārtha-siddhānta.

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The Great Master Zhiyi of Tiantai divided the text into three: the first chapter is the preface; from the Expedient Means Chapter to the nineteen lines of verse in the Discrimination of Merits Chapter, totaling fifteen and a half chapters, is named the main teaching; from after the verse to the end of the sūtra, totaling eleven and a half chapters, is named the transmission. Moreover, he also divided it into two: the fourteen chapters from the preface to the Peaceful Practices Chapter open the expedient and reveal the real based on traces; the fourteen chapters from the Emerging from the Earth Chapter to the end of the sūtra open the expedient and reveal the real based on the origin. Both origin and traces have their own preface, main teaching, and transmission. For the traces, the first chapter is the preface; from 'Expedient Means' to the 'Prediction of Trainees and Adepts Chapter' is the main teaching; from the 'Teacher of the Dharma' to 'Peaceful Practices' is the transmission. For the origin, from 'Emerging from the Earth' up to 'Maitreya has already asked of this matter, and the Buddha now will answer it'—half a chapter—is named the preface; from 'The Buddha told Ajita' downward to the verses of the 'Discrimination of Merits Chapter' is named the main teaching; from then to the end of the sūtra is the transmission. The present record explicates the text according to the former threefold division.

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Question:

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Why does a single sūtra have two prefaces?

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Answer:

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The Avataṃsaka gathers assemblies at various locations; the Āgamas begin each chapter with 'Thus [have I heard]'; the Pañcaviṃśatisāhasrikā entrusts the teaching both before and after; none of these contradicts the unity of a single work. What harm is there in two prefaces?

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The reason the five meanings are not established here is that the origin gate is not the very beginning of the scripture. That the trace gate has only a single transmission is because the preaching of the Dharma is not yet finished; such is the intent behind the presence and absence [of these sections]. Now, the text is arranged into four parts: first, listing the numbers; second, explaining the rationale; third, citing evidence; fourth, demonstrating the characteristics.

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Regarding 'listing the numbers': first is causality; second is in terms of the teachings; third is origin and traces; fourth is contemplation of mind. Beginning with 'Thus [have I heard]' and ending with 'they withdrew', the text is explicated throughout using these four perspectives. However, it is now recorded in brief—sometimes using three, two, or one—valuing the grasp of the meaning without burdening the brush and ink.

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Second, regarding 'the rationale':

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Question:

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If brief, it would be one; if broad, it would not be limited to four. What is the reason [for setting four]?

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Answer:

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"To speak extensively causes one's wisdom to recede, while to speak too concisely leaves the meaning incomplete. I will now speak from a middle [approach], so that the meaning is easily understood. 'Causality' is also called 'sympathetic resonance'. If sentient beings lack the capacity, then even if [the Buddha is] near, they do not see him; yet through the power of benevolence and roots of goodness, though far away, they spontaneously connect. Because the path of sympathetic resonance intersects, we explain it through causality. In general, when sentient beings seek liberation, these capacities are manifold; when the holy person arises in response, the responses are also manifold. If this meaning is even broader, where does the middle lie? Yet the Great Sūtra [Mahāparinirvāṇa-sūtra] states: 'The power of benevolence and roots of goodness has immeasurable gates; in brief, there are supernatural penetrations. If the capacities and resonances of the ten directions are considered, they are as vast as empty space.' Now, considering the sonic Buddha-work of the Sahā realm, the gate to the nectar of immortality is opened. When explained in accordance with the teachings, the middle explanation is clear. Furthermore, when teaching is established in response to capacities, the teachings have distinctions between expedient and real, shallow and deep; one must set aside the finger to preserve the moon, and forget the traces to seek the origin. Thus Master Sengzhao said: 'Without the origin, there is no way to manifest the traces; without the traces, there is no way to reveal the origin.' Therefore, we explain through origin and traces. If one seeks the traces, the traces are so vast that one toils in vain; if one seeks the origin, the origin is so high that it cannot be reached at its peak. Day and night counting another's treasures, one does not possess half a coin oneself. One need only contemplate the height and breadth of one's own mind and knock upon the inexhaustible holy response; when the capacity matures, it brings about resonance, and one attains one's own benefit. Therefore, we explain through contemplation of mind."

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"Third, adducing proof. The 'Expedient Means Chapter' states: 'The Buddhas, the World-Honoured Ones, appear in the world solely for the one great matter of causality.' If it were the human, heavenly, or Hīnayāna vehicles, they would not be 'one' and not 'great', and moreover not a Buddha-work, failing to form capacity and resonance. The real mark is called 'one', vastness is called 'great', and the Buddha designates this as the 'matter'. Appearing in the world for this is termed the 'one great matter of causality'. It also states: 'Through various dharma gates, they proclaim and reveal the Buddha path.' One should know that the various voice-teachings, whether subtle or evident, expedient or real, all serve as fish-traps and rabbit-snares for the Buddha path. The Great Sūtra states: 'Rough speech and gentle words all return to the primary truth.' This is what it refers to. The 'Lifespan Chapter' states: 'Now devas, humans, and asuras all believe that I left home in my youth, departed the palace of the Śākya clan, and not far from the city of Gayā attained samyak-saṃbodhi. Yet I in truth attained Buddhahood immeasurable, boundless asaṃkhyeya kalpas ago; by this expedient mean I guide and benefit sentient beings.' The 'Expedient Means Chapter' also states: 'I originally made a vow that I would universally cause all beings to equally attain this path, no different from myself.' Furthermore, the 'Five Hundred Disciples Receiving Prediction Chapter' states: 'Inwardly keeping the bodhisattva practice secret, externally they appear as śrāvakas; truly purifying the Buddha-lands themselves, they show to the multitude that they possess the three poisons, and also display the marks of false views. My disciples are like this, using expedient means to deliver sentient beings.' This demonstrates that both master and disciples clearly have origin and traces, and so forth. The 'Parable Chapter' states: 'If someone believes what you have spoken, they immediately see me, and they also see you, as well as the saṃgha of monks and the bodhisattvas.' One should know that whatever is heard, when observed with a resolute mind, within the mind of faith one comes to see the Three Jewels: hearing what is spoken is the Dharma Jewel; seeing me is the Buddha Jewel; seeing you and the others is the Saṃgha Jewel, and so forth."

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"Fourth, demonstrating the marks: we shall provisionally demonstrate the marks of causality with reference to the three sections. Long ago, sentient beings were graced by the Buddha's skill-in-means, which caused them to plant the causes and conditions of the Buddha path. Meeting again in the interim, he further employed different expedients to help reveal the primary truth and bring them to maturity. Today, raining flowers and shaking the earth, he brings them to parinirvāṇa through the Tathāgata's parinirvāṇa.

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Furthermore, the distant past is the planting, the past is the maturing, and recent times are the liberation; those who welled up from the earth and so on are of this kind.

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Furthermore, the interim is the planting, the four flavors are the maturing, and the royal city is the liberation; these are those who currently open, demonstrate, awaken to, and enter. Furthermore, the present life is the planting, the next life is the maturing, and later lives are the liberation; these are those who will be delivered in the future. Although this is not yet the origin gate, it is spoken according to the intended meaning. Within this, to distinguish the three times or nine times at each juncture as planting, maturing, and liberation would likewise present no obstacle. Why is this? It is spoken freely through the Tathāgata's power of sovereign supernatural penetrations, through the power of lion-like dash and great vigorous majesty. Because of these reasons, there is an introductory section. The assembly, seeing the rare and marvelous omens, gazes upward in eager thirst, wishing to hear the complete path; the Buddha seizes the opportune capacity to set forth conversion, opening, demonstrating, awakening to, and entering the knowledge and vision of a Buddha; hence there is the main discourse section. Not only did those of that time obtain great benefit, but five hundred years later people will also distantly partake of the wondrous path; hence there is the transmission section.

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Furthermore, demonstrating the characteristics of the teaching: this preface does not serve as a preface for the pure ascension of humans and devas, nor does it serve as a preface for the lesser path of the two vehicles, nor as a preface for the shared [teaching] of the three [vehicles] through immediate emptiness, nor as a preface for the exclusive bodhisattva teaching. It serves as a preface purely for directly discarding expedients and only speaking of the unsurpassed Buddha path. This 'correct' does not refer to worldly [virtue] as correct, nor does it refer to the glowworm-like analytical wisdom as correct, nor to the lamp-and-torch-like wisdom of the embodiment of dharmas as correct, nor to the star-and-moon-like wisdom of the paths as correct; it refers to the sunlight of all-knowledge-of-modes as correct. This transmission is not a transmission for willow leaves or wooden oxen and horses, nor is it a transmission of the half-letter [teaching], nor of the common-letter [teaching], nor of the distinct-letter [teaching]; it is purely the transmission of the full-letter dharma of the complete and perfect sūtra.

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Next, demonstrating origin and traces: when practicing the bodhisattva path in the distant past, while proclaiming the Lotus Sūtra of prior Buddhas, there were also the three sections of beginning, middle, and ending words, and there were also origin and traces. But if Buddhas are viewed in relation to Buddhas, this is infinite. Singling out the three sections of beginning, middle, and ending words of the Lotus spoken at the time of the very first attainment of Buddhahood, it is exclusively called the beginning and designated as the origin. Why is this? Because it was the first attainment of Buddhahood and the first preaching of the Dharma; its being the beginning and the origin can be understood from this. In the interim, when carrying out conversion and assisting Buddhas such as Mahābhijñā-jñānābhibhū and Dīpaṃkara by proclaiming the three sections of the Lotus, these are only called the middle, only called the traces. Why is this? Because there is the beginning prior to them, and the origin prior to them. What is spoken today in the royal city across the three sections is only called the latter, only called the traces. Even through the power of the lion's dash, what will be spoken across the three sections endlessly into the future likewise points to the very first as the beginning and origin. For example, though a great tree has thousands of branches and ten thousand leaves, when discussing its root, one cannot successively point to them one after another; they all share the one root. This analogy can be understood, and so forth.

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Next, demonstrating the marks of contemplating the mind: one should discuss morality, concentration, and wisdom with reference to one's own mind as the three sections. In practice, morality comes first, concentration is in the middle, and wisdom comes last; in terms of the dharma gates, wisdom is the origin, while concentration and morality are the traces. Furthermore, morality, concentration, and wisdom each have three sections: the preliminary expedients up through the completion of the formal jñapti-caturtha-karman make up the three sections of morality; the twenty-five expedients, the correct contemplation applied across circumstances, and the skillful entering, emerging, and abiding in hundreds of thousands of samādhis make up the three sections of concentration; the dharmas produced by causality being identical to emptiness, identical to provisionality, and identical to the middle make up the three sections of wisdom.

1.32

Having demonstrated the four kinds of marks with reference to the three sections, one should apply this principle. From 'Thus' onward down to 'bowed in reverence and withdrew', one must interpret the text throughout by means of these four senses. However, to infer and know this based on this principle is easy, but to analyze and reveal it in specific phrasing is difficult. Practitioners should contemplate it well; although the words differ, the intended meaning is the same, just as a thousand carts share the same track and ten thousand streams all converge."

1.33

"The introductory section has the common and the specific. From 'Thus' onward down to 'sat to one side' is the common preface; from 'At that time the World-Honoured One' down to the end of the chapter is the specific preface. The common preface is shared across various teachings; the specific preface is unique to this single sūtra. The common preface consists of five, six, or seven [elements], and so forth.

1.34

'Thus' brings forward the essence of the dharma that was heard. 'Have I heard' refers to the person who is able to uphold it. 'At one time' means the harmony of hearing and upholding, not at different times. 'The Buddha' means that it was heard from the Buddha at that time. 'In the royal city, on Mount Gṛdhrakūṭa' is the place of hearing and upholding. 'Together with a great bhikṣu [assembly]' refers to the companions in hearing and upholding. These are all the harmonious union of causes and conditions, generated in successive order.

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Furthermore, regarding 'Thus': at the beginning of the sūtras of the Buddhas of the three times, 'Thus' is always placed; the path of all Buddhas is identical and does not contend with the world—this is the worldly siddhānta. The Mahāprajñāpāramitā-śāstra states: 'Mentioning the time and place causes people to generate faith'—this is the individual adaptation siddhānta. Furthermore, it directly refutes the non-Buddhist terms 'a' and 'ou' as being not so and not right—this is the counteractive siddhānta. Furthermore, 'Thus' is an expression of faithful compliance: through faith, one accords with the principle one has heard; through compliance, the path between master and disciple is accomplished—this is the paramārtha siddhānta. The explanation by causality is extremely broad and cannot be recorded in full, and so forth.

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Explaining according to the teachings: the sūtras state that the Buddha-dharma of the three times is always 'Thus' at the beginning. The prior Buddhas had gradual, sudden, secret, and indeterminate sūtras; under the gradual there were further the Tripiṭaka, shared, distinctive, and perfect teachings. The present Buddha is also like this; as the various sūtras differ, their 'Thus' also differs; one should not use a single key to open all doors. Furthermore, that the two texts of the Buddha and Ānanda do not differ is 'as' (ru); that the expresser expresses that which is expressed is 'such' (shi). Now, what kind of text does Ānanda transmit from the Buddha, and what kind of 'such' does he express? One cannot transmit the sudden 'such' by means of a gradual text, nor express the perfect 'such' by means of a biased text. If the transmission and expression are mistaken, then the text is not 'as'; if the text is not 'as', then the principle is not 'such'. This meaning is difficult to comprehend and requires careful, meticulous examination.

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Provisionally distinguishing according to the gradual teaching: the Buddha explained that the conventional has letters, while the real has no letters. Ānanda transmitted the Buddha's conventional truth letters without differing from the Buddha's preaching, hence it is called 'as'; through these conventional letters one accords with the principle of the ultimate truth, hence it is called 'such'. This is the clarification of 'Thus' at the beginning of Tripiṭaka sūtras. The Buddha explained that form is emptiness and emptiness is form, form and emptiness, emptiness and form are not two and not distinct; that emptiness and form do not differ is 'as', and being identical to the real right within phenomena is 'such'. Ānanda transmitted the Buddha's text without difference as 'as', and the expresser being identical to the expressed as 'such'; this is 'Thus' at the beginning of shared teaching sūtras. The Buddha explained that saṃsāra is the extreme of existence and nirvāṇa is the extreme of nonexistence; emerging from the extreme of existence in saṃsāra, one enters the extreme of nonexistence in nirvāṇa, and emerging from the extreme of nonexistence in nirvāṇa, one enters the Middle Way. Ānanda transmitted this emerging from existence to enter nonexistence, and emerging from nonexistence to enter the Middle, without difference from the Buddha's words as 'as'; going from shallow to deep, there is none that is not right, which is 'such'. This is 'Thus' at the beginning of distinctive teaching sūtras. The Buddha explained that saṃsāra is identical to nirvāṇa and is also identical to the Middle Way—how much more so could nirvāṇa not be the Middle Way? The true suchness of the dharma realm, the real nature and the actual limit, universally pervades all places and is nothing other than Buddha-dharma. Ānanda transmitted this without difference from the Buddha's words, hence it is called 'as'; being unmoved in suchness, it is called 'such'. This is 'Thus' at the beginning of perfect sūtras. Moving the conventional to enter suchness is the Tripiṭaka meaning; not moving the conventional being itself suchness is the shared teaching meaning; moving suchness to enter suchness is the distinctive teaching meaning; not moving suchness and being suchness is the perfect teaching meaning, and so forth. If the sudden 'Thus' is considered, it is the same as the perfect; the indeterminate 'Thus' shifts back and forth; the secret is concealed and not transmitted. Spreading the net of the eight teachings across the ocean of the dharma realm, one fears there may be gaps; how much more so could a single mesh of the net be spread alone? Furthermore, to catch four arrows at once without letting them drop to the ground is still not daring to claim agility; if one prods a sluggish donkey or drives a lame turtle, one cannot even manage one, how much less four, and so forth."

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Explaining "thus" (如是) in terms of origin and traces (本迹): in the three periods of time and the ten directions, it is so both horizontally and vertically. The distant past is vastly remote, the present is boundless, and the future is unending—all are fully "thus." Where is the origin? Where are the traces? Provisionally, in terms of Śākyamuni's initial attainment of the Way, the "thus" at the beginning of sūtras is the origin; his intermediate manifestations of becoming a buddha and preaching sūtras, down to the "thus" at the beginning of the sūtra spoken today, are all traces. Furthermore, the "thus" transmitted by Ānanda is the trace; the "thus" spoken by the Buddha is the origin. Again, master and disciple thoroughly penetrating "thus" not just starting today nor just intermediate is the origin; doing so in the intermediate periods and today is the trace.

1.39

Explaining [it] in terms of contemplation of mind: contemplating the various meanings of "thus" explained above through the siddhāntas, teachings, and traces as entirely dharmas arisen through causes and conditions is the shared contemplation; contemplating that causes and conditions are identical to emptiness and identical to conventional designation is the distinctive contemplation; these two contemplations serving as the path of expedient means to enter the middle way paramārtha-satya, dual-illuminating the two truths, is the both-shared-and-distinctive contemplation; contemplating that all the above are entirely the middle way is the neither-shared-nor-distinctive contemplation. A later passage says: "If someone believes what you preach, they will see me, and also see you, the bhikṣu saṅgha, and the bodhisattvas." This is clear textual evidence of contemplative practice. "Belief" addresses the capacity [of beings], and "seeing" is the response; this is causes and conditions. Furthermore, belief having shallow and deep levels, and seeing having expedient and real aspects, with various different discriminations, is discriminating the teachings. Again, believing the text of the Lotus Sūtra means seeing the origin of the true mark; seeing Śāriputra's transformation means seeing the origin of Mahā-Nāga; seeing Śākyamuni who newly attained [buddhahood] means also seeing the anciently attained prior buddhas; seeing the twelve hundred bhikṣus and eighty thousand bodhisattvas means also seeing their origin. Furthermore, hearing the sūtra with a believing mind without doubt, realizing that this believing mind is bright and pure, is seeing the Buddha; clear discernment of wisdom factors is seeing Śāriputra; clear discernment of various mental factors is the assembly of bhikṣus; pure compassion is seeing the bodhisattvas. Explaining in terms of mind using the four applications makes it even clearer. If one explains other sūtras, one uses only three considerations, because they have not yet disclosed the origin and revealed the traces. One should know that in the present sūtra, three explanations are shared with other [sūtras], and one explanation is distinct from them. The fourfold explanation of "thus" is concluded (and so on).

1.40

As for "I have heard" (我聞)—or "heard thus" (聞如是)—it is merely because sūtra manuscripts differ and state them in reverse order. Now following the pattern, it is given four explanations. The Mahāprajñāpāramitopadeśa says: "When the auditory faculty is intact, sound is in a hearable place, one arouses the intention to hear, and the assembly of conditions coalesces, therefore one says 'I have heard.'"

1.41

Question:

1.42

One ought to say 'the ear heard'; why say 'I have heard'?

1.43

Answer:

1.44

"I" is the master of the ear; mentioning the "I" subsumes the assembly of conditions. This is the worldly explanation. When Ānanda ascended the high seat and declared "I have heard," the great assembly should have wailed in sorrow, [thinking]: "Just now we saw the Tathāgata, and now [Ānanda] declares 'I have heard,'" and the arhats flew into the air and spoke gāthās. The Fo hua jing explains that when Mañjuśrī compiled the canon, he first chanted the title and next declared "Thus have I heard," at which time the assembly wailed in sorrow. This is the individual adaptation explanation. When Ānanda ascended the high seat and declared "I have heard," he dispelled the doubts of the assembly. Ānanda's body resembled the Buddha's, being only three fingers shorter than the Buddha. The assembly doubted whether Śākyamuni had reappeared, or a buddha from another world had arrived, or Ānanda had become a buddha; when he chanted "I have heard," the three doubts were immediately dispelled. This is the counteractive explanation. Ānanda, being a practitioner in training (śaikṣa), conformed to worldly convention in calling himself "I"; in the paramārtha-satya, there is neither self nor hearing. The various explanations of old all share this single sense of causes and conditions.

1.45

Explaining in terms of the teachings: The Commentary (Mahāprajñāpāramitopadeśa) says: "Ordinary beings have three kinds of self: views, conceit, and nominal designation. Practitioners in training have two kinds; those beyond training (aśaikṣa) have one kind." Ānanda is a practitioner in training; lacking the false self [of views] and able to subdue the self of conceit, he adopted the worldly nominal designation to say "I" without fault. This uses the meaning of the Tripiṭaka teaching to explain "I." The Daśabhūmika-vibhāṣā says: "To assert a self according to the four alternatives is in all cases falling into false views; in the Buddha's true Dharma there is no self—who hears?" This uses the meaning of the shared teaching. The Mahāparinirvāṇa-sūtra says: "Ānanda is a man of extensive learning; he knows that self and non-self are non-dual, while dualistically discerning self and non-self." This uses the meaning of the distinctive teaching. Furthermore, Ānanda knows that self and non-self are non-dual; as an expedient, he acts as attendant, conveying and maintaining the Tathāgata's unhindered wisdom, using unrestricted voice to transmit the expedient and transmit the real—what could be inadmissible about this? This uses the perfect teaching to explain "I." Again, the Saddharmasmṛtyupasthāna-sūtra explains three Ānandas: Ānanda, which here means "Joy," who maintained the Hīnayāna canon; Ānandabhadra, which here means "Joyful Sage," who received and maintained the miscellaneous canon; and Ānandasāgara, which here means "Ocean of Joy," who maintained the Buddha canon. The Āgamas have the Canon-Master Ānanda, who maintained the Bodhisattva canon. This refers to a single person possessing the four virtues and transmitting the four approaches to the Dharma, the meaning of which is naturally evident (and so on).

1.46

Explaining in terms of origin and traces: If one has not yet integrated [into the ultimate], one may say that Ānanda conformed to worldly designation as "I"; but if one discloses the traces and reveals the origin, having aroused the aspiration at the same time [as the Buddha] under King of Emptiness Buddha, and expediently manifesting as the person who transmits the Dharma, what would he not be capable of?

1.47

Explaining in terms of contemplation of mind: contemplating that dharmas arisen through causes and conditions are identical to emptiness, identical to conventional designation, and identical to the middle—identical to emptiness is the "I" that is non-self; identical to conventional designation is the conventionally discriminated "I"; identical to the middle is the true, wonderful "I" (and so on).

1.48

Explaining "heard" (聞): Ānanda was born on the night the Buddha attained the Way and attended upon the Buddha for over twenty years; before attending upon the Buddha, he presumably did not hear [the sūtras]. The Mahāprajñāpāramitopadeśa says: "When Ānanda compiled the Dharma, he himself said: 'When the Buddha first turned the wheel of Dharma, I did not see it at that time; I heard it thus successively.'" One should know that he did not hear everything [directly]. An old explanation says: "Ānanda attained the Buddha-Awakening Samādhi, and by its power was naturally able to hear." The Baoen jing says: "Ānanda sought four vows, desiring that the Buddha repeat the sūtras he had not yet heard." It also says: "The Buddha secretly spoke them for him with his mouth." The Tai jing says: "The Buddha extended his golden arm from the golden coffin, manifesting again for Ānanda the appearance of entering the womb, and all sūtras were heard." How much more so for those spoken in other places? The present text says: "Ānanda attained his prediction, and immediately recollected his fundamental vows, holding the Dharma of past buddhas all as it is today." This is the causes and conditions explanation.

1.49

In terms of the teachings: Joyful Ānanda had a face like a pure full moon and eyes like blue lotuses; personally receiving the Buddha's intention was like looking up at an intact vessel, and transmitting it to convert people was like pouring it into a different vase. This is transmitting what has been heard, the dharma of hearing. Joyful Sage, dwelling in the stage of training, attained emptiness, signlessness, and wishlessness, with his sense faculties such as eyes, ears, nose, and tongue being free of outflows; this is transmitting the dharma of hearing what was not heard. Canon-Master Ānanda contained and received much, like a great cloud holding rain; this is transmitting the dharma of non-hearing that is hearing. Ānanda the Ocean is a man of extensive learning, naturally able to understand what is permanent and impermanent; if one knows that the Tathāgata constantly preaches no dharma, this is called a bodhisattva possessing full, extensive learning—the waters of the great ocean of the Buddha's Dharma flow into Ānanda's mind. This is transmitting the dharma of non-hearing that is non-hearing. The present sūtra is Ānanda the Ocean, holding the subtle Dharma of non-hearing and non-hearing.

1.50

Explaining in terms of origin and traces: As above, the four kinds of hearing are all traced outward, whereas the fundamental ground is inconceivable (and so on).

1.51

Explaining in terms of contemplation of mind: contemplating dharmas of causes and conditions is contemplating hearing-hearing; contemplating emptiness is contemplating hearing-non-hearing; contemplating conventional designation is contemplating non-hearing-hearing; contemplating the middle is contemplating non-hearing-non-hearing (and so on). A single thought of contemplation is the wonderful contemplation (and so on).

1.52

As for "at one time" (一時): Master Sengzhao said: "The time when the Dharma King inaugurates his course and holds an auspicious assembly," which is the worldly [siddhānta]. The treatise says: "Kāla is the real time," showing the time for internal disciples; wearing robes at mealtime is individual adaptation. "Samaya is the conventional time," destroying the false views of external paths, which is counteractive. When time accords with the Way, that is the paramārtha-satya (and so on). From seeing the truth (darśana-mārga) and above down to arhatship is called the lower "at one time"; the three types of persons entering together into the paramārtha-satya is called the middle "at one time"; ascending to the bhūmis and above is called the upper "at one time"; from the initial abounding stage (prathama-vihāra) and above is called the supreme "at one time." The present sūtra is the supreme "at one time." This is discriminating in terms of the teachings.

1.53

In terms of origin and traces: the preceding instances of "at one time" are traces; the "at one time" of actual realization in the remote past is the origin.

1.54

Explaining in terms of contemplation of mind: contemplating the mind first as empty, next as conventional, and afterwards as middle is the sequential contemplation of mind. Contemplating the mind as identical to emptiness, identical to conventional designation, and identical to the middle is the perfect and wonderful contemplation of mind.

1.55

As for "Buddha": at the beginning of an eon there is no illness, and at the end of an eon there is much illness; during times of long lifespans there is joy, and during times of short lifespans there is suffering. The eastern continent is wealthy and long-lived; the western continent has many jewels, cattle, and sheep; the northern continent has no sense of self and no subjects or rulers. Such times and places do not stimulate a buddha to appear. At the time of eighty-thousand-year lifespans and at the time of one-hundred-year lifespans, beings in the southern continent cultivate causes without yet having seen the fruit, hence buddhas appear in that land. A Licchavi said: "The kingdom of Magadha is like a great pool; the Buddha appearing in that kingdom is like a great lotus flower." Aparājita said: "The Buddha is equal and without duality toward all sentient beings; it is merely that you are indulged in the five desires and do not see the Buddha, not that the Buddha has abandoned you to appear in Magadha." These are all worldly explanations. If the sun did not come out, the flowers in the pond—both those not yet bloomed and those already bloomed—would undoubtedly wither and die; if the Buddha appears in the world, there are kṣatriyas, brāhmaṇas, householders, the Four Heavenly Kings, up to the Peak of Existence (Bhavāgra). This is explained with respect to individual adaptation. The faculties of the three vehicles stimulate the Buddha to appear in the world, whereas others cannot; skilfully severing the seeds of the Peak of Existence, one forever crosses the flow of saṃsāra. This is spoken with respect to the counteractive. In terms of the Dharma-nature, the Buddha neither moves nor appears; yet he causes sentient beings to be stimulated to see movement and appearance, while for the Tathāgata there is truly neither movement nor appearance. This is spoken with respect to the paramārtha-satya. All of these are explanations by causes and conditions.

1.56

"Buddha" is called Awakened One or Knower. Under the Bodhi tree at the site of awakening, he knows and awakens to the mundane and supramundane, both general marks and specific marks: awakening to the mundane means suffering and origination, and awakening to the supramundane means the path and cessation; he can also awaken others. His body is sixteen feet tall, his lifespan is eighty years, in the image of an elderly bhikṣu. Under the Bodhi tree, using thirty-four mental states to extinguish both the defilements and habitual propensities completely, is the Buddha of the Tripiṭaka teaching awakening himself and awakening others. Assuming the image of a bhikṣu while manifesting the body of exalted distinction, under the tree with a single thought of corresponding awareness severing the remaining residual propensities, is the Buddha of the shared teaching awakening himself and awakening others. Manifesting solely the marks of exalted distinction, seated upon a lotus pedestal receiving the office of buddhahood, is the Buddha of the distinctive teaching awakening himself and awakening others. Concealing the previous three marks and showing solely the inconceivable appearance resembling empty space is the Buddha of the perfect teaching awakening himself and awakening others. Therefore a sūtra says: "Some see the sixteen-foot body of the Tathāgata, some see a small body or a large body, some see him seated on a lotus pedestal preaching the Dharma approach of the mind ground for hundreds of thousands of Śākyamunis, and some see his body identical to empty space pervading the Dharma realm without discrimination." This is precisely the meaning. This is discriminating in terms of the teachings.

1.57

Explaining in terms of origin and traces: one buddha is the origin, and three buddhas are traces. Manifesting in intermediate periods by repeatedly proclaiming birth and repeatedly proclaiming extinction are all traces; only the four buddhas of the fundamental ground are all the origin.

1.58

Explaining in terms of contemplation of mind: contemplating the mind arisen through causes and conditions—first as empty, next as conventional, and afterwards as middle—are all partial awakenings; contemplating the mind as identical to emptiness, identical to conventional designation, and identical to the middle is perfect awakening (and so on).

1.59

As for "dwelt" (住): the agent of dwelling and the place of dwelling. The place of dwelling is the royal city of the Saha World (endurance land); the agent of dwelling is the four deportments, dwelling in the world not yet extinguished. This is explaining "dwelling" through worldly causes and conditions. Furthermore, "dwelling" is dwelling in the ten virtuous paths or dwelling in the four dhyānas; this is explaining "dwelling" through individual adaptation causes and conditions. Furthermore, "dwelling" is dwelling in the three samādhis; this explains "dwelling" through counteractive causes and conditions. Furthermore, "dwelling" is dwelling in the Śūraṅgama [samādhi]; this is explaining "dwelling" through paramārtha-satya causes and conditions (and so on).

1.60

In terms of the teachings: The Buddha of the Tripiṭaka teaching, realizing the genuine uncontaminated state through the approach of analytical reduction, abides in nirvāṇa with residue and nirvāṇa without residue. The Buddha of the shared teaching realizes the genuine state through the approach of understanding the nature of phenomena as empty, abiding in nirvāṇa with residue and nirvāṇa without residue. The Buddha of the distinctive teaching enters through the gradual approach, abiding in the secret treasury. The Buddha of the perfect teaching enters through the non-gradual approach, abiding in the secret treasury. For the abidings of the former three Buddhas, both subject and object are crude; for the abiding of the latter single Buddha, both subject and object are subtle. In the present sūtra, it is the Buddha of the perfect teaching abiding in the subtle abiding.

1.61

In terms of origin and traces: The Buddha of the Tripiṭaka teaching, responding to nirvāṇa, manifests traces out of compassion and abides in the world with a physical body. The Buddha of the shared teaching, out of compassionate vows, maintains residual habitual tendencies to cross over sentient beings and perform the Buddha's work. The Buddhas of both the distinctive and perfect teachings have their Dharma-nature perfumed by compassion, and out of pity for sentient beings, manifest responses throughout the Dharma realm. One should know that the abidings of the four Buddhas are the abiding of the original Buddha; out of compassion he abides in the royal city of the world of endurance, abiding in the world with dignified deportment—this is termed trace abiding.

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妙法蓮華經文句 — Classical Chinese