妙法蓮華經文句 2.72

2.72

Regarding the origin and the traces: The quiescent extinction of the original ground is not even the tenth bhūmi, let alone the first abode; it is not even the non-retrogression of the first abode, let alone of the distinctive or shared teachings. Stages of the distinctive and shared teachings are suitable for explaining the assembly listed in other sūtras, whereas the stages of the perfect teaching are precisely in the present sūtra. If the masters of the various sūtras and treatises do not even know the traces, how could they know the origin? Since their praise is already erroneous, disparagement is contained within it, returning instead to the two slanders of addition and subtraction—how could this be called praising virtues? Regarding the contemplation of mind: The three contemplations are themselves the three non-retrogressions; furthermore, the three contemplations in a single mind are the three non-retrogressions in a single mind (and so forth). Formerly it was said: from "all having attained dhāraṇīs" onward is the beginning of the praise of virtues. We now hold that "never retrogressing" already contains both meanings: completing the preceding, it belongs to clarifying the stage; initiating what follows, it belongs to praising virtues. Formerly it was said: "The praise of virtues comprises twelve clauses, divided into four purports: The first three clauses praise present virtues; the next three clauses praise past practices; the next four clauses praise the internal essence; the last two clauses praise external renown. Though the four purports differ, virtue stands at the beginning, hence it is called praising virtues. Praising the present also has two parts: the first single clause praises own practice; the subsequent two clauses praise converting others. Praising practice has three parts: the first clause praises the origin of practice, that from the Buddhas they originally obtained prajñā; the next clause praises fundamental practice, namely practice of merit, for having merit they can aid wisdom; the next clause is being praised by the Buddhas. The essence also has three parts: first, loving-kindness and compassion praises the response body; the middle two clauses praise the heart-wisdom reward body; the last clause praises the Dharma body. Praising renown has two parts: the first clause praises renown being heard everywhere; the next clause praises being able to deliver sentient beings." This division of the text has distinct clarity of organization, but when examining its principal theme, it has no coherent direction. If it praises the shared teaching, the shared teaching lacks the three bodies, nor is it an entry into buddha wisdom, nor is renown heard everywhere—its various meanings do not hold. If it praises the distinctive teaching, the first bhūmi of the distinctive teaching has already surpassed the two vehicles; why would thoughts of śrāvakas and pratyekabuddhas arise again at the seventh bhūmi? If it praises the perfect teaching, one should not say that below the seventh bhūmi there is no virtue of non-retrogression. Neither advancing nor retreating holds; who is being praised in the end? Therefore it is not used.