妙法蓮華經文句 10

English (machine translation) 10

Language: English

10.1

Expounded by Great Master Tiantai Zhizhe

From "the other sons, who had lost their minds" onwards, this illustrates above [the teaching of] "not passing away, yet manifesting passing away." Above, there were two parts: first, "would soon die," which illustrates above not passing away, yet manifesting passing away; second, the sons awakened, which illustrates above the benefit of proclaiming extinction. Furthermore, the reason for proclaiming death is that the sons would not take the medicine, which illustrates above that those of meager virtue, seeing the Buddha constantly present, only become arrogant and neglectful. In the manifestation of extinction above, there were two parts: first, fundamentally and truly not passing away; second, not passing away, yet proclaiming extinction. It did not present the causes and conditions for manifesting extinction; this also falls within the benefits of proclaiming extinction. Here, the parable does not illustrate the first, but rather clarifies the cause of manifesting extinction: it is precisely because sentient beings of meager virtue see the Buddha and do not practice, which corresponds to being unwilling to take the medicine. From "I should now devise [an expedient]" onwards, he directly proclaims that he must die, illustrating proclaiming extinction when there is no extinction. Here, clarifying declining old age has two parts: first, deliberating whether to stay or go, which illustrates above that staying causes harm while passing away brings benefit; second, from "he spoke these words" onwards, he proclaims that he must die, which directly illustrates that the period of teaching through manifested extinction is about to end. "The time of death has arrived" means he will enter nirvāṇa. Because he leaves the scriptural teachings behind, it says: "This good, excellent medicine is now left here." "Again went to another country" means manifesting extinction in this land and manifesting birth in another land; the earlier passage stating, "wishing to be seen and guarded from afar in another land," has this very meaning. As for "sent a messenger," one may take the great voice universally proclaiming in the [Mahāparinirvāṇa-]sūtra as the messenger, or use supernatural powers, or use relics, or use scriptural teachings and the like as the messenger. Here, the four-reliance bodhisattvas are used to tell sentient beings: "The Buddha has already entered extinction; he has only left this Dharma. I now propagate it, and you must accept and practice it." If later sentient beings had no four-reliance [teachers] to transmit and expound the scriptures and Dharma, how could they know of themselves that the Buddha has already entered extinction? Therefore, the four-reliance [teachers] are used as messengers. Second, from "at that time, the sons" onwards, the sons' awakening illustrates the benefit of manifesting extinction. The earlier text had two parts: first, clarifying harm and benefit; second, explaining harm and benefit. Here, it only illustrates obtaining benefit. Here, from "reflecting that they were bereft and abandoned" onwards, it clarifies obtaining benefit after extinction, like the company converted by Upagupta. Furthermore, there are two parts: first, the benefit of manifesting extinction; second, the receptive capacity of the future. It is precisely because after extinction sentient beings awaken, take the medicine, and practice as the causes and conditions, that they are able to elicit future responsive manifestations, as the Legacy Teachings say: "For those not yet saved, he establishes the causes and conditions for their salvation." There are also those who obtain a receptive vision in the present; the Samantabhadra Contemplation says: "Through vigorous and earnest exertion, one is able to see Śākyamuni's emanations, Prabhūtaratna, [the Buddha] of the East, Śrītejas, and the others, up to the seven Buddha World-Honoured Ones." Third, from "the father heard that the sons had all recovered" onwards, this is the formidable power to benefit beings in the future. When the father hears that his sons have recovered, that is, when their capacities are receptive, he causes them to see him; this is the arising of future responsive manifestations, about to bring about the two benefits of form and voice, as in the text. From "What do you think, good men?" onwards, he takes up the parable of not being false, clarifying that the benefits across the three periods of time are not false. From "The Buddha said: I too am like this" onwards, he clarifies the application of the parable. "Since I attained buddhahood, immeasurable kalpas have passed" applies to the past. "By the power of expedients, I say that I will pass into extinction" applies to the present. The text is abbreviated and does not apply it to the future. "Nor can anyone say that I am speaking falsely" applies to the fact that benefiting beings is not false.

10.3

The twenty-five and a half gāthā verses versify the Dharma and the parable above. The first twenty and a half verses versify the presentation of Dharma; the next five verses versify the presentation of the parable. The presentation of Dharma above had two parts; now the versification also has two parts: the first nineteen and a half verses versify benefiting beings in the three periods of time; next, one verse versifies that all is real and not false. The first four verses versify benefiting beings in the past, divided into three: the first verse versifies that the attainment of the Way took place long ago; next, from "constantly preaching the Dharma" onwards, the second [part], consisting of one verse, versifies benefiting beings in the intermediate period; next, from "for the sake of saving sentient beings" onwards, the third [part], consisting of two verses, versifies the dwelling places. Next, from "the multitude sees me" onwards, the second [section], consisting of five verses, versifies the present. The earlier text had two parts: the first two and a half verses versify manifesting birth when there is no birth; next, from "I then tell them" onwards, the second [part], consisting of two and a half verses, versifies manifesting extinction when there is no extinction. Next, from "I see all" onwards, the third [section], consisting of ten and a half verses, versifies the future. Above, it merely relied upon the four characters "constantly abiding and not passing away"; here, the verse expands upon it. The text has four parts: first, from "I see" onwards, one and a half verses clarify future capacity and response. Next, from "Such are my supernatural powers" onwards, the second [part], consisting of four verses, versifies above "constantly abiding and not passing away." "Constantly on Vulture Peak" refers to the Real Reward Land; "and in other various dwelling places" refers to the Land of Expedient Means with Remainder, which is the meaning of "other countries" above. "Filled with gods and humans": the thirty minds are "humans"; the ten grounds are "gods." "Striking heavenly drums" means preaching without being asked. "Māndarāva flowers" means explaining the stages of the worthy and the noble. Next, from "My pure land" onwards, the third [part], consisting of two verses, clarifies the causes and conditions for not seeing. Next, from "All those who have cultivated merit" onwards, the fourth [part], consisting of three verses, clarifies the causes and conditions for being able to see. Next, from "You who possess wisdom" onwards, the second [part], consisting of one verse, versifies that the benefits above are not false.

10.4

Next, the five verses versify the parable, divided into two: one verse versifies opening the parable, which has three parts: the first line versifies the past; the two lines from "for the sake of curing" onwards versify the present and do not versify the future; from "no one can say" onwards, the third [part], consisting of one line, versifies being not false. From "Later, I also, for the sake of" onwards, the second [part], consisting of four verses, versifies the application of the parable. In the application above, it originally did not apply to the future; now the first half verse versifies the application to the past; next, from "ordinary beings" onwards, the second [part], consisting of two and a half verses, versifies the application to the present; later, from "always making this thought" onwards, the third [part], consisting of one verse, versifies the application of being not false: opening the three and revealing the one, opening the near and revealing the distant, wishing to cause sentient beings quickly to enter the Buddha Way—this matter will surely be obtained and is not false.

10.5

Explanation of the "Chapter on Distinctions in Merits".

10.6

Because the Buddha explained the life span and disciples of the two periods obtained various benefits, it is called "Merits"; because of the differences in depth, it is called the "Chapter on Distinctions." This text is the second section of the origin section, conferring prophecies. In the Treatise, this text is divided into the power of the Dharma and the power of practice. The power of the Dharma has five aspects: first, realization; second, faith; third, making offerings—all of which are as in the present chapter; fourth, hearing the Dharma, as in the "Chapter on Rejoicing [in the Dharma]"; fifth, reading, reciting, upholding, and explaining: reading and reciting as in the "Chapter on the Merits of the Dharma Teacher"; upholding refers back to the three chapters "Dharma Teacher," "Peaceful and Happy Practices," and "Encouraging Upholding"; explaining is as in the "Supernatural Powers" and "Entrustment" chapters. The power of practice: the power of ascetic practice is as in the "Bhaiṣajyarāja [Chapter]"; converting and transforming is as in "Gadgadasvara"; protecting from perils is as in "Avalokiteśvara" and "Dhāraṇī"; demonstrating merits is as in "King Śubhavyūha"; and protecting the Dharma is as in the "Samantabhadra Chapter." Guangzhai says: "First, in terms of the approach of merit, it prophesies their progress in practice and cultivation of causes in the present. Second, in terms of the approach of wisdom, it prophesies their reduction of rebirths and future attainment of the fruit. Third, it clarifies the resolve of external ordinary beings. Now, conferring prophecies encompasses causes and effects; these three are all conferring prophecies. Below, the resolve of the eight worlds should be listed at the beginning, because external ordinary beings, hearing the sutra, give rise to the resolve and abide in the thirty minds; when the thirty minds hear the sutra, they first emerge from internal ordinary beings, ascend to the first ground, and attain forbearance of the non-arising of dharmas; when the first ground hears the sutra, it advances into the second ground and attains retention of what is heard; when the second ground hears the sutra, it attains entry into the third ground, named delight in preaching eloquence; when the third ground hears the sutra, it enters the fourth ground and attains immeasurable revolutions; when the fourth ground hears the sutra, it enters the fifth ground, named non-retrogression; when the fifth ground enters the sixth ground, it is named the pure wheel. From the minor-thousand [worlds] onward, prophecies are conferred in terms of the approach of reducing rebirths. The seventh ground has already severed the delusions of ignorance; delusions have nine grades, which can serve as the causes for nine rebirths. From the seventh ground and above, the karmic retributions have no fixed period and are difficult to determine; one speaks merely of severing the nine grades of afflictions. The categories of afflictions number hundreds, thousands, and ten thousands; here we take one category of nine grades to construct the meaning. What is severed by the seventh ground is made into two grades, lower and upper, and so on up to what is severed by the tenth ground, which is also made into two grades, upper and lower; what is severed by the vajra-mind is made into one grade. When the sixth ground hears the sutra, it ascends to the lower forbearance of the seventh ground and severs one grade; the remaining eight grades exist and serve as the causes for eight rebirths; hence it says that in eight rebirths one will attain bodhi. The upper forbearance of the seventh ground again severs one grade, which reduces two grades of rebirth; the remaining seven grades serve as the causes for seven rebirths, and in seven rebirths one will attain bodhi. The various grades similarly have upper and lower; as each grade is exhausted, it reduces one rebirth. The text is abbreviated, so from the eighth ground down to four rebirths, there remains one rebirth, which is the dharma severed by the vajra-mind." The Commentary on the Lotus Sūtra says: "Attaining the forbearance of the non-arising of dharmas means entering the realization wisdom of the first ground. One should know that from eight rebirths down to one rebirth attaining bodhi means that ordinary beings are definitely able to realize the first ground, taking rebirth according to their share, and in one rebirth they realize bodhi. Bodhi means being freed from the fragmented birth and death of the three realms and being able according to one's share to see the true-suchness buddha-nature; this is called attaining bodhi, and does not mean ultimate, complete bodhi." I now say: in the Treatise, what precedes is deep and what follows is shallow, while in Guangzhai, what precedes is shallow and what follows is deep. Since the two oppose each other, who in the world can judge between them? Forbearance of the non-arising of dharmas differs across sutras and treatises: Kātyāyanīputra clarifies that by fulfilling five dharmas one attains non-retrogression, which is the stage of the six-pāramitā bodhisattva; that the srotāpanna's wisdom or severing is the bodhisattva's forbearance of the non-arising of dharmas is the shared stage of the three vehicles; ascending to the first ground and attaining forbearance of the non-arising of dharmas is the stage of the distinctive bodhisattva; ascending to the first abidance and attaining forbearance of the non-arising of dharmas is the stage of the perfect bodhisattva. These are all explicit statements of the sacred teachings and must not be confused. Furthermore, the Vimalakīrti says: "Approaching the unequaled, one attains the forbearance of the non-arising of dharmas"; the Benevolent Kings [Sūtra] says: "Reaching the summit of the vajra[-mind], all are called forbearance of subduing, also called forbearance of extinction." These are the general intentions across the stages of the distinctive and perfect, and cannot be rigidly applied. Namely, Guangzhai takes giving rise to the resolve as internal ordinary, and the stage of the thirty minds as the forbearance of the non-arising of dharmas, which is the first ground—all these are the terminology and teachings of the distinctive school, not the doorway of the shared school; from the first ground to the sixth ground he calls it the approach of merit, which the Mahāparinirvāṇa-sūtra calls conditioned and with defilement, naming it the community of śrāvakas, which is the intention of the shared teaching; as for severing the causes of nine rebirths from the seventh ground and above, among those of the Small and Great Vehicles who have attained entry into the stages, who does not sever delusions? This is insufficient for a definitive judgment. If one says the seventh ground severs ignorance, it is neither shared nor distinctive, but rather the intention of the distinctive taking up the shared. Guangzhai drifts vaguely and does not harmonize with the present sutra. Vasubandhu takes giving rise to the resolve as the forbearance of the non-arising of dharmas, and holds that ordinary beings definitely sever the rebirths of retribution completely, enter the first ground, and obtain the forbearance of the non-arising of dharmas, from eight rebirths down to one rebirth—this is based exclusively on the distinctive meaning, and likewise does not harmonize with the sutra.

10.7

Now, the text is divided into three: first, the scriptural compiler's general preface; second, the Tathāgata's distinctions; third, the assembly's offerings at the time.

10.8

The general preface is as in the text.

10.9

As for the discrimination: the Buddha's words are perfect and subtle, and one must not use expedient stages to explain the sūtra. Therefore, while the text above explained 'opening, demonstrating, awakening to, and entering the Buddha's knowledge and vision', here in the Origin Section, 'advancing in the path and diminishing births' is entirely explained according to the stages of the perfect teaching. Below, those who produce the mind [of awakening] in eight worlds are people of the purification of the six sense faculties, who have newly entered the stage of the ten faiths; hence the Renwang [jing] says, 'Bodhisattvas of the ten goods produce the great mind and forever depart from the painful wheel-ocean of the three realms'—this is precisely the meaning. Attaining the forbearance of the non-arising [of dharmas] is entering the stage of the ten abodes; hence the Huayan says, 'In the abode of the first aspiration of the mind, once arisen, all arises; one attains the single body and immeasurable bodies of the Tathāgata, the pure and wondrous Dharma-body, serenely responding to all'—this is precisely the meaning. Attaining the dhāraṇī of retaining what is heard is entering the stage of the ten practices. Attaining the eloquence of delightful speech is entering the stage of the ten dedications of merit. Attaining the immeasurable revolving dhāraṇī is entering the first bhūmi. Attaining non-retrogression is entering the second bhūmi. Attaining purity is entering the third bhūmi. Eight births is entering the fourth bhūmi. Seven births is entering the fifth bhūmi. Six births is entering the sixth bhūmi. Five births is entering the seventh bhūmi. Four births is entering the eighth bhūmi. Three births is entering the ninth bhūmi. Two births is entering the tenth bhūmi. One birth is entering the vajra-mind of virtual awakening. If one speaks of advancing in the path and diminishing births, it is not like Guangzhai's cutting off the birth of causal rebirth, nor like Vasubandhu's cutting off the birth of karmic fruition. Rather, one speaks of 'advancement' solely in terms of the virtue of wisdom, 'diminution' solely in terms of the virtue of eradication, 'birth' in terms of the Dharma-body, and 'extinction' in terms of fundamental ignorance. For instance, in the moon simile of the Mahā[parinirvāṇa]-sūtra, from the first day to the fifteenth day its light and color gradually increase; from the sixteenth day to the thirtieth day its light and color gradually decrease. One discusses increase and decrease in terms of the single substance of the moon, which is a simile for discussing wisdom and eradication in terms of the Dharma-body. It may also be that one person in a single moment has eight rounds of advancement; or it may be in one lifetime, or in eight lifetimes, or in immeasurable lifetimes; or it may be in a single thought-moment, or in eight thought-moments, or in immeasurable thought-moments; or it may be an atom-like number of persons who are likewise like this. Therefore, one must not restrict it to causal births and fruition births, nor may one explain it by sundering wisdom and eradication. However, the number of those attaining the path in this Origin Section is multiple times that of other sūtras. Not only are they numerous, but their perfuming and cultivation have been of long duration: from the primeval origin down through the traced manifestations, they have been opened and guided everywhere; meeting repeatedly in the interim, they have been brought to maturity time and again; and in the present lifetime, they have been tamed stage by stage through the five flavors, all gathered and concluded to converge in the Lotus. It is like a farming family: sprouting in spring, growing in summer, plowing, planting, and weeding; and then harvested and reaped all at once for autumn collecting and winter storing. Those who attain the path after the Lotus are merely like gleaners.

10.10

Third, regarding the offering by the assembly at that time: having heard the profound and distant Dharma and attained great benefit, they wished to repay the Buddha's kindness and thus made offerings; this was also to make use of an event to express their receptive understanding. In the Traces Section above, the bodhisattvas also awakened, but because the great matter was not yet finished, they did not display it. Now that the Origin Section is concluded, Maitreya comprehensively expressed their receptive understanding, making clear that the bodhisattvas held banners and canopies and ascended in sequence up to the Brahmā heaven. 'Banner' means turning; 'canopy' means covering; 'earth' means the beginning; and 'Brahmā' means purity. Wisdom and eradication turn round by round; loving-kindness and compassion cover round by round; high and low, deep and shallow, without losing sequential order, up to the boundary of the Brahmā heaven, representing the bodhisattvas advancing in the path and diminishing births, neighboring wondrous awakening and reaching the utmost of extreme purity. If one follows Vasubandhu's interpretation, it covers only a single round at the first bhūmi; how could it harmonize with this text?

10.11

The verse has nineteen stanzas, divided into three: first, two stanzas versify the assembly's attainment of understanding; next, nine stanzas versify the Tathāgata's discrimination; last, eight stanzas versify the assembly's offerings. 'Attaining immeasurable, uncontaminated, and pure fruit and retribution': to distinguish it from the limited nature of the two vehicles, it says 'immeasurable'; because it is induced by a wondrous cause, it says 'pure'; because it is an unimpeded land, it says 'fruit and retribution', differing from the lack of [such] retribution in the two vehicles. 'Hearing that the Buddha's lifespan is immeasurable': this text definitively determines it to be immeasurable; how could one use the old interpretation of it being limited?

10.12

The Southern Masters classify from the prose following the verse onward as belonging to the transmission section, citing that in the Traces Section above, Mañjuśrī's [presence] in the present was also transmission. The Northern Masters, on the grounds that the disciples of the four kinds of faith hear the sūtra in the present, determine it to belong to the main discourse, and only from 'Furthermore, after the Tathāgata's extinction' onward is it the transmission. Both schools may be used; for now we follow the Southern.

10.13

From after the verse onward, there are altogether eleven chapters and a half, divided into two: first, from here down to the 'Never Disparaging Chapter', it clarifies the profundity of the merit of propagating the sūtra and exhorts its transmission; second, the eight chapters from the 'Spiritual Powers Chapter' downward are entrustment and transmission, each further having three [aspects]: this half chapter and the 'Rejoicing Chapter' clarify the causal merit of the first grade to exhort transmission; second, from the 'Merits of the Dharma Teacher [Chapter]' onward, it clarifies the fruition merit of the first grade to exhort transmission, and the 'Never Disparaging Chapter' cites faith, disparagement, offenses, and blessings to verify and exhort transmission. As for the latter three, 'Spiritual Powers' and 'Entrustment' are transmission by entrustment; the five chapters from 'Bhaiṣajyarāja' downward exhort transmission in terms of converting others; and 'Samantabhadra' exhorts transmission in terms of one's own practice. As for the sequence of arising: those who hear the sūtra in the present attain the benefits of the two kinds of understanding—true and resembling—as stated above. If someone merely hears a single phrase and gives rise to joyful rejoicing, just as the four faiths in the present are used to assess their merit, in the future, when there is no Buddha, it is feared that people might doubt the blessings to be meager; therefore the merits of the five grades after extinction are spoken. Because causal merit is subtle and hidden, not yet as manifest as fruition merit, the 'Merits of the Dharma Teacher Chapter' is spoken. Even when both cause and effect are raised, it is not yet as clear as citing verification; therefore 'Never Disparaging' is spoken. Although past persons are raised, it is not yet like present transformations; therefore 'Spiritual Powers' is spoken. Although spiritual powers are shown, it is not yet like patting the crown of the head in entrustment; therefore 'Entrustment' is spoken. Although there is general entrustment, it is not yet like demonstrating its essential art of renouncing the body to preserve the Way; therefore 'Bhaiṣajyarāja' is spoken. Although the transforming agent is admonished, it is not yet like admonishing those who are transformed so that wherever they hear the Dharma they give rise to the thought of the Buddha; therefore 'Gadgadasvara' and 'Avalokiteśvara' are spoken. If beginners propagate the sūtra, lacking spiritual powers, they must rely on internal prohibitions; therefore 'Dhāraṇī' is spoken. Furthermore, they need external protection; therefore 'King Subhavyūha' and 'Samantabhadra' are spoken, interconnected and layered to cause the Great Dharma to be widely transmitted.

10.14

Regarding the prose after the verse, there are two parts: first, the four faiths in the present; second, the five grades after extinction. What are the four faiths? Brief understanding for three persons, extensive preaching for two persons, accomplishment of contemplation for one person, and faith pervading all four persons; hence they are called the four faiths. The four faiths are: first, producing faith and understanding in a single thought-moment without yet being able to expound it; second, briefly understanding the purport of the words; third, extensively preaching for others; fourth, deep faith with the accomplishment of contemplation. First, 'faith and understanding in a single thought-moment' consists of prose and verse. The prose has three parts: first, identifying the person; second, clarifying the merit; third, non-retrogression in stage and practice. Now, to explain 'faith and understanding in a single thought-moment': it means that wherever one hears, one suddenly opens up into clarity, entering in accordance with the words without any hindrance, believing that all dharmas are the Buddha-dharma, and believing that the Buddha-dharma is not separate from all dharmas; not attaining the Buddha-dharma and not attaining all dharmas, yet seeing all dharmas and also seeing the Buddha-dharma; three being identical to one, and one being identical to three; also practicing in what is not the Way and penetrating the Buddha Way, and practicing in the Buddha Way and penetrating all ways; not attaining the Buddha Way or all ways, yet penetrating the Buddha Way and all ways; having nothing yet having, and having yet having nothing; neither having nor not having; just as the road before the gate penetrates everywhere to the east, west, south, and north, without any obstruction, and whenever eye, ear, nose, tongue, body, and mind confront anything, it is entirely like this. The absence of doubt is called 'faith'; clear comprehension is called 'understanding'; this is the mind of faith and understanding in a single thought-moment. If one sits in contemplation, wherever one contemplates one suddenly awakens, penetrating the three truths in like manner. Such faith and understanding is called the stage of the iron wheel. Another explanation is that this is not yet the full iron wheel, but the initial mind of the ten faiths; because that person has not yet attained purification of the six sense faculties, it is not the standard stage of the iron wheel. Next, regarding the assessment: first, it generally discusses immeasurability; next, it assesses quantity in two parts: first, it adduces the five pāramitās as the basis for assessment; prajñā is precisely the present correct wisdom, hence it says 'excluding prajñā'.

10.15

Question:

10.16

Since they are separated from prajñā, the five are not called pāramitās.

10.17

Answer:

10.18

Because they are all for seeking the Buddha's wisdom, reaching the limits of giving and morality, they may also be called pāramitās; this is merely the sequential meaning.

10.19

From 'By this merit' onward is second, the actual assessment of quantity. From 'If a good son' onward is third, clarifying non-retrogression in stage and practice. In the distinctive [teaching], the six minds may still retrogress while the seventh mind does not; in the perfect [teaching], the mind of the first abode is immediately non-retrogressing. Hearing the merit of the lifespan aids from without, while perfectly harmonizing faith and understanding perfumes from within; therefore there is no retrogression. The Dapin says, 'There are bodhisattvas who retrogress and those who do not'; whether Māra is present or absent, all have this meaning.

10.20

The verse has nineteen and a half stanzas: the first twelve stanzas first versify the assessment of quantity; next, two stanzas retrospectively versify the characteristics of the person; the last five and a half stanzas versify non-retrogression in practice and stage. 'Practicing the Way for immeasurable kalpas' refers to cultivating the pāramitās for a long time. 'May I in the future' refers to giving rise to vows of loving-kindness and compassion. Relying on past practices and vows, one hears the sūtra and has faith and understanding; the present first grade, upon newly hearing this sūtra, has faith and understanding in a single thought-moment, and its merit equals those of long practice and even surpasses them.

10.21

'Furthermore, Ajita, hearing of the Buddha's long lifespan' is the second grade. Previously there was only faith and understanding without the ability to expound it; preaching touches upon terms and numbers and requires skill in vernaculars, while the present grade is fully equipped with these, hence it says 'explaining it for others'. Receiving its name from its preeminence, it is called the second grade. By the power of preaching, it can give rise to the unsurpassed wisdom of self and other. This text first marks the person's characteristics and next assesses [their merit].

10.22

From 'How much more so those who widely hear this sūtra' onward is the third grade: widely hearing and widely understanding, widely preaching for others, and widely cultivating offerings. Offerings aid from without to cause inner wisdom to enter swiftly, enabling the generation of the knowledge of all aspects. It first presents the person's characteristics and next assesses [their merit].

10.23

From 'Ajita' onward is the fourth: the person is equipped with the above three grades and additionally cultivates contemplative practice; entering dhyāna and employing wisdom, their visualizations are accomplished and the marks appear, enabling them to see the aspects of both the land of remainder and the land of true reward. 'Seeing the Buddha together with the bhikṣu saṅgha always at Mount Gṛdhrakūṭa' is the aspect of the land of expedient remainder; 'further seeing the sahā world composed purely of bodhisattvas' is the aspect of the [land of] true reward. The first two grades are the stage of wisdom born of hearing; widely hearing and widely preaching is the stage of wisdom born of thinking; contemplative practice with visualizations accomplished is the stage of wisdom born of cultivation. Progressing from shallow to deep, they achieve the purification of the six sense faculties, the stage of the ten faiths.

10.24

From 'Furthermore, after the Tathāgata's extinction' onward clarifies the five grades. The text has two parts: first, it lists the five grades, assessing the merits of the [latter] four grades; later, the Rejoicing Chapter assesses the merit of the first grade.

10.25

Question: Why is this so?

10.26

Answer: The four grades are evaluated roughly, whereas the first grade is evaluated extensively. Once the first grade has been evaluated extensively, one can understand by implication how superior the higher ones are, so the Buddha avoided redundant text; his skillful preaching was like this. As for the five grades: first, directly giving rise to a mind of rejoicing with [others' merit]; second, additionally upholding, reading, and reciting [the text] oneself; third, additionally exhorting others to uphold, read, and recite [it]; fourth, additionally practicing the six pāramitās as a secondary practice; fifth, additionally practicing the six pāramitās as a primary practice. Broadly speaking, all five types of people engage in both own practice and converting others, for the text below states, 'fifty persons successively teaching one another.' Since they all have their own practice, they are universally termed 'disciples'; since they all convert others, they are universally termed 'dharma teachers.' Specifically speaking, two of them engage only in their own practice, while three possess the conversion of others; the title of 'dharma teacher' previously applied applies to the three, not to the [other] two, but since own practice is common to all, they are all called 'disciples.' The first grade merely identifies the person, while its evaluation is expounded later. From 'How much more so' onward, the second grade is introduced, evaluating by comparison one who can uphold, read, and recite; the identification of the person is readily understood. From 'this person crowns [it] on their head' onward is the evaluation. The initial mind fears being disturbed by conditions and thereby hindering the cultivation of the correct practice, so by directly and exclusively upholding this sūtra, that is the supreme offering; setting aside external activities and preserving the principle brings vastly abundant benefits. Later, when the internal contemplation of principle matures, interacting with the external does not hinder the internal; external activities support the Path just as abundant oil makes a flame fierce, or as hoisting a sail when moving with the current—adding effort further accelerates its momentum. Pointing to the sūtra text, this is the relic of the Dharma-body, so one need not enshrine physical relics; what the text expounds, that which is expounded, and that which expounds constitute the stūpa, so one need not build a physical stūpa; the sūtra text can accommodate the Saṅgha of ultimate truth, so one need not wait for an assembly of physical monks.

10.27

Question:

10.28

If so, upholding the sūtra is itself the precepts of ultimate truth; why then does it further speak of 'one who can uphold the precepts'?

10.29

Answer:

10.30

This explains the intention of the first grade; one should not pose a objection based on the later grades. If one wishes to explain it: upholding the sūtra is the precept in accord with principle, and it also naturally upholds the first and second categories [of offenses]; now when it speaks of 'one who can uphold the precepts,' it merely means that from the third category downward there is no deficiency in external practice.

10.31

The third grade is one who can further teach others: it first identifies the person; from 'rises up' onward is the evaluation. From 'How much more so if there is a person' onward is the fourth grade, one who can further practice the six pāramitās as a secondary practice: it first identifies the person; from 'their virtue is supreme' onward is the evaluation. From 'If a person reads and recites' onward is the fifth grade, one who can further practice the six pāramitās as a primary practice: it first identifies the person; from 'If after my extinction' onward is the evaluation. Concluding these five grades: the first three persons are at the stage of the wisdom gained from hearing; practicing the six pāramitās as a secondary practice is the stage of the wisdom gained from reflection; practicing the six pāramitās as a primary practice is the stage of the wisdom gained from cultivation; all of these are prior to the ten faiths. Alternatively, some say the initial 'Chapter on the Merits of Joyful Acceptance' is the stage of entering the faithful mind; dividing one grade into two minds, the five grades constitute the ten faithful minds, which is the stage of the iron wheel, the purification of the six sense faculties.

10.32

The verse has nineteen and a half lines. The first five and a half lines praise the second grade; next, the three lines from 'If one can uphold' onward praise the third grade; the four lines from 'If one has faith and understanding' onward praise the fourth grade; next, the seven lines from 'Reverently' onward praise the fifth grade. 'Giving rise to a mind regarding them as a Buddha' means initially relying on the person titled Tathāgata. 'Before long approaching the tree of the Path' means that their stage is on the iron wheel, and before long they can enter the copper wheel and be able to perform the eight phases of buddhahood. 'Already proceeding to the bodhimaṇḍa' indicates their place of practice. 'Sambodhi' indicates their proximity [to awakening]. This fifth grade is on a par with the fourth faith, both being stages of the wisdom gained from cultivation; in terms of entering the stages, they both belong to the stage of the purification of the six sense faculties, differing only in whether it is in the present, during the Buddha's lifetime, or in the future, after his extinction (and so forth).

10.33

Explaining the Chapter on the Merits of Joyful Acceptance:

10.34

'Joyful acceptance' (suixi): sui means according with, where phenomena and principle are non-dual and undivided; xi means rejoicing, rejoicing for oneself and rejoicing for others. Hearing the profound Dharma and according with the principle brings real merit; according with phenomena brings expedient merit. Rejoicing for oneself brings wisdom; rejoicing for others brings compassion. Because expedient and real, wisdom and severance, are expounded together, it is called the 'Chapter on the Merits of Joyful Acceptance.' Furthermore, according with principle means that on hearing that the Buddha's original ground is vastly deep and distant, one has faith and accords with it without defiance, having not the slightest doubt or stagnation; according with phenomena means that on hearing that the Buddha's benefit to beings across the three periods of time horizontally and vertically encompasses and pervades all places, one likewise has not the slightest doubt or stagnation. Approaching vast phenomena one reaches profound principle, and approaching profound principle one reaches vast phenomena; non-dual yet dual, undivided yet divided, though dual and divided, they are non-dual and undivided—such faith and understanding is called according. The Tathāgata appeared in the world for over forty years without revealing the ultimate real, and did not speak the true reality to people of the seven expedient means; rejoicing for oneself and others, with an ordinary mind one equals what the Buddha knows, and with the eyes of one's birth one shares the vision of the Tathāgata. Such knowledge and vision are ultimately the dharma realm, broad without bounds or bottom, unequaled and incomparably equal, with nothing surpassing them. The Buddha has now spoken this and I have been able to hear this, hence it is called the 'Chapter on the Merits of Joyful Acceptance.' The fiftieth person is the beginning of the initial grade: initially having only a single thought of understanding the principle, having only a single thought of rejoicing for oneself and rejoicing for others, not yet having external practice and whose grace has not yet reached others—the merit obtained is skillfully analogized by the Tathāgata to surpass the aśaikṣa. How much more so the very first who heard it in the assembly! How much more so those of the second, third, fourth, and fifth grades! How much more so those who have entered the stages of the ten abodes, the ten practices, up to the final mind! Who that hears of such profound and wondrous merit would not look up to it with yearning? The Tathāgata expounded this to cause beings to esteem it, hence it is called the 'Chapter on the Merits of Joyful Acceptance.' Previously, the merit of upholding the sūtra was praised, and the assembly all thought that one must enter the stage of the true cause to attain such virtue, conceiving a notion of slightness and weakness regarding the very beginning of the initial mind; suddenly hearing that the firmly rooted bamboo shoot already measures a hundred circumferences, and that the kalaviṅka still within its shell has a voice surpassing all birds, rare and extraordinary, their slighting doubts were dissolved away, hence it is called the 'Chapter on the Merits of Joyful Acceptance.' Non-Buddhists who attain the five supernormal knowledges can move mountains and exhaust oceans, yet do not subdue views and craving, and are inferior to a person at the stage of heat; the aśaikṣas of the two vehicles have severed both defilements and rebirth, yet are still bound by nirvāṇa, unaware that their cause and effect are both expedient; practitioners of the shared teaching, though skillful in cultivating the cause, do not recognize the five hundred yojanas upon generating the aspiration, and upon attaining the fruit eliminate only the four dwellings; practitioners of the distinctive teaching, though superior to the two vehicles, are one-sided in cultivating the cause and their gate is clumsy, not praised by the Buddha—all are inferior to the person who initially accepts with joy. The Buddha now cites 'a' to analogize the final 'ṭha' as completely surpassing all teachings, hence it is called the 'Chapter on the Merits of Joyful Acceptance.'

10.35

Question:

10.36

How does this compare with the joyful acceptance in the Pañcaviṃśati [sūtra]?

10.37

Answer:

10.38

This [sūtra speaks of] the Dharma, whereas that [sūtra speaks of] the person; person and Dharma are cited alternately.

10.39

The text contains a question and an answer, each having prose and gāthās. The previous chapter already evaluated four persons without mentioning the first; Maitreya, seizing the opportune moment, questioned it forth, and this meaning is as in the text. The Buddha's answer has two parts: first, answering about the person who rejoices with joy in their inner mind; second, directly clarifying the person who externally listens to the Dharma. The first has five parts: first, successively teaching one another; second, the basis for evaluation; third, the question; fourth, the answer; fifth, the actual evaluation. Masters of the South explain the fifty persons in three ways: first, successively superior; second, successively equal; third, successively inferior. The superior are hard to find, the equal are also rare, and the inferior are ordinary; evaluating the inferior demonstrates the equal and the superior. Masters of the North explain that the initial wondrous enlightenment preaches for a person of the tenth bhūmi, the person of the tenth bhūmi preaches for a person of the ninth bhūmi, successively descending in this way to the ten faiths, evaluating the latter to demonstrate the former. Now I say this is not so: the Buddha clearly says that the first grade, hearing in the assembly, transmits the teaching one to another, successively reaching fifty, evaluating the latter to demonstrate the former. The latter is not the beginning of the ten faiths, and the former is not the end of wondrous enlightenment; what use is this explanation? This explanation strains for depth but fails to meet the purport of the sūtra. Now I provide two explanations: first, horizontally in terms of the four assemblies of the various teachings; second, directly enumerating in terms of the perfect teaching. The Tripiṭaka has four gates, and each gate has four assemblies; further opening novice monks and novice nuns makes six persons in all; the four gates thus make twenty-four persons; in terms of the follower of faith and the follower of Dharma, this makes forty-eight persons; adding the first and the last makes fifty persons in total. The four gates of the shared and distinctive teachings are also like this. Directly enumerating in terms of the perfect gate: the enumeration method has the lesser seven and the greater seven; the greater seven is seven sevens, making forty-nine, all being masters and disciples possessing the virtues of own practice and converting others; the last person has only their own understanding and lacks the virtue of teaching others, hence evaluating the lower serves to reveal the higher. In the evaluation, it first grants worldly pleasure to eradicate the suffering of retribution, and later grants the bliss of nirvāṇa to eradicate the suffering of saṃsāra; this is a brief presentation of the merit of Brahmā. Now expanding it further: the merit of filling Jambudvīpa does not equal the merit of a single person in Aparagodānīya; the merit of filling Aparagodānīya does not equal the merit of a single person in Pūrvavideha; the merit of filling the three continents does not equal the merit of a single person in Uttarakuru; the merit of filling the four continents does not equal a single Cāturmahārājakāyika heaven; the Cāturmahārājakāyika heaven does not equal a single Śakra; up to the sixth heaven, it does not equal the merit of a single Brahmā. The merit of Brahmā has meditative and diffuse types: the diffuse type refers to building a stūpa where there is none, repairing it when broken, harmonizing the Saṅgha to request the turning of the wheel of the Dharma, and reuniting the assembly when scattered—these are the four merits. Because they are equal to Brahmā Heaven, they are called the merit of Brahmā. The merit of the sage refers to an arhat dwelling in their final body who has attained nirvāṇa with residue. Furthermore, there are practitioners of the three vehicles who embody phenomena, together learning unarising and completely severing defilements, like burning wood into charcoal. Furthermore, the merit of a sattva sage involves both own practice and converting others, both severing defilements and entering nirvāṇa without residue through the path beyond words. Furthermore, the merit of a sattva refers to sequentially converting people from the initial aspiration to enter great nirvāṇa. Evaluating in this way: the merit of Brahmā does not equal the merit of the sage; the merit of the sage does not equal the merit of the sage who embodies phenomena; the merit of the sage who embodies phenomena does not equal the merit of the lesser sattva; the merit of the lesser sattva does not equal the merit of the greater sattva; the merit of the greater sattva does not equal the merit of initially rejoicing upon hearing the Lotus Sūtra. Why is this? Because those are not the Buddha-dharma, are not real, and are not perfect; although they dwell in the final fruit, they do not equal our initial mind; such is the meaning. Personally I consider that exhorting people to listen to the Dharma, from being reborn in the same place with dhāraṇī bodhisattvas up to possessing complete human characteristics, contains fifty merits in all; designating people by these merits also makes fifty, but the fifty above discussed internal understanding and joyful acceptance, whereas this discusses only external matters, which is the difference. Moreover, this text also contains the merits of the six sense faculties: sharp faculties and wisdom are the merit of the mind faculty; not being mute is the merit of the tongue faculty; a nose high and straight is the merit of the nose faculty; seeing the Buddha is the merit of the eye faculty; hearing the Dharma is the merit of the ear faculty; the rest are the merits of the body faculty. The former were merits of the stage of resemblance, whereas these are merits prior to the stage of resemblance. On listening to the sūtra, the text has four parts: first, going oneself; second, sharing one's seat; third, exhorting others; fourth, listening completely and practicing (and so forth).

10.40

The verse has eighteen lines, divided into two: the first nine lines praise joyful acceptance; next, the second nine lines, from 'If there is someone who exhorts' onward, praise listening to the sūtra. Within joyful acceptance there are three parts: the first one and a half lines praise the fifty persons; next, the second five and a half lines, from 'The final person' onward, praise the basis for evaluation; next, the third two lines, from 'The final' onward, praise the evaluation, omitting praise of the immense merit. The latter nine lines praise listening to the sūtra, slightly out of sequence, divided into four: the first five lines skip ahead to praise exhorting to listen to the sūtra; next, the second two lines, from 'If one intentionally visits' onward, praise retrospectively going oneself; next, the third one line, from 'If at the lecture on the Dharma' onward, praises sharing one's seat; next, the fourth one line, from 'How much more so' onward, praises practicing (and so forth).

10.41

Explaining the Chapter on the Merits of the Dharma Teacher:

10.42

The meaning of "dharma teacher" is as explained above. As for "merits", previously [the merits of the five grades] referred to the initial merits of the first grade; now, above the five grades, it refers to the purification of the six sense faculties and inner and outer adornments: the purification of the five sense faculties is called outer adornment; the purification of the mental faculty is called inner adornment. Furthermore, from the hells up to the Buddha and back down, when all forms and images manifest within the body, this is called inner adornment; from the hells up to the Buddha and back down, when one uses the samādhi of universal manifestation to convert externally with all forms and images, this is called outer adornment. As this is so for the physical body faculty, so it is for the remaining five faculties. As this is so for reading and reciting, so it is for the [other] four kinds [of teachers]. As this is so for the first grade, so it is increasingly for the [other] four grades. As this is so for the stage of resemblance, so it is doubly so for the division of reality. When practitioners hear of these benefits of merit, they are overjoyed beyond measure; they seek diligently without satiety, their faith and vigor redouble, they clearly recognize that the Mahāyāna possesses great power and are definitively free from the net of doubt; the very beginning of resembling understanding surpasses the ultimate limits of the two vehicles hundreds of thousands of ten thousand times, pointing to the beginning to reveal the end, intuitively understanding the ultimate, inconceivable paramārtha-satya. What this chapter clarifies is complete with these four intentions, and is thus called the "Chapter on the Merits of the Dharma Teacher". Regarding the merits of the six faculties, Guangzhai says: "The three karmas combined with the ten good deeds make ten; one good deed possessing ten makes one hundred; one's own practice, converting others, rejoicing in accord, and praising together make four hundred; multiplied by the five kinds of dharma teachers, this makes two thousand; dividing them among the three grades gives six thousand merits. The function of three faculties in this realm is weak, so by deprivation they are spoken of as eight hundred; the function of three faculties is strong, so by endowment they are spoken of as twelve hundred; combining endowment and deprivation in discussion, it is still six thousand." Another authority clarifies the numbers identically with Guangzhai: the lower grade has eight hundred, the middle grade one thousand, and the upper grade twelve hundred. The biased explanations of these various masters have not accorded with the present sūtra, nor do they agree with the various teachings. The Pañcaviṃśati states: "Because form is pure, prajñā is pure; because prajñā is pure, form is pure; when form is pure, the five faculties are pure; when prajñā is pure, the mental faculty is pure." If the six faculties are equal, how could one determine higher, middle, and lower, or stronger and weaker functions? If one were strong and another not strong, one pure and another not pure, one would be superior and the rest not superior (and so forth). The Zheng fahua completely possesses six thousand merits without discussing higher, middle, or lower (and so forth). The Fahua lun says: "An ordinary person, through the power of the sūtra, attains superior functioning of the faculties; although not yet having entered the first stage, with the physical eye born of parents, one sees the interior and exterior of the trichiliocosm." The Mahāparinirvāṇa-sūtra says: "A single faculty of the Tathāgata can see forms, hear sounds, smell scents, discern tastes, feel touches, and know dharmas." The purification of the six faculties in the present sūtra is the same as in the Pañcaviṃśati; adorning the six faculties with these merits is the same as in the Zheng fahua; the nose seeing forms, hearing sounds, and feeling perceptions is the same as in the Nirvāṇa [Sūtra]; the physical eye possessing the functions of the divine eye, wisdom eye, dharma eye, buddha eye, and so forth is the same as in the Treatise. Since the text and meaning are like this, one must not suppress the genuine sūtra with biased views. Now it should be explained: Guangzhai's numbers are complete, but his faculties do not follow the text. Now, based on the three karmas of the peaceful practices, there are the ten good deeds; one good deed having ten makes one hundred good deeds; within one good deed there are ten suchnesses, making one thousand good deeds; with respect to converting others, this makes two thousand; and in terms of the Tathāgata's room, the Tathāgata's robe, and the Tathāgata's seat, this becomes six thousand. The five kinds of dharma teachers are all fully endowed with the purity of the six faculties, and each and every faculty possesses one thousand merits.

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妙法蓮華經文句 — Classical Chinese