妙法蓮華經文句 3

English (machine translation) 3

Language: English

3.1

Expounded by Great Master Zhiyi of Tiantai

From 'At that time Maitreya, wishing to resolve his own doubt' down to the verses is the preface of raising questions. The text consists of two parts: the prose and the gāthās. In the prose, the compiler of the sūtra narrates his own doubt and others' doubt to raise the question. Within the question, this land and other lands are as in the text. Why are there gāthās? Nāgārjuna's Vibhāṣā states: 'First, in accordance with the country: in India there are expounding in loose flowers and expounding in strung flowers, like the prefaces and concluding inscriptions in this land. Second, in accordance with differing desires: some delight in unmetered speech, while others delight in metered verses. Third, in accordance with differing arising of understanding: some attain understanding from unmetered speech, while others attain understanding from metered verses. Fourth, in accordance with sharp or dull faculties: sharp ones awaken upon a single hearing, while dull ones awaken only after a second explanation.' Furthermore, it shows the Buddha's earnest restatement, and gāthās are also present because of the earlier and later gatherings of the assembly. There are sixty-two lines of verse, and the text consists of two parts: the first fifty-four lines versify the preceding question; the latter eight lines request an answer. Regarding the question, it consists of two parts: the first four lines ask about this land; the latter fifty lines ask about other lands. The prose generally asks about the six portents of this land; the verse additionally has the fragrant wind and the purification of the ground, but lacks the expounding of Dharma and entering into samādhi. Looking at the text, one might say there is an excess or omission, but examining the meaning, this is not so. Expounding the Dharma is the nature of wisdom; entering into samādhi is the celestial mind. Because of the celestial mind and the nature of wisdom, one can shake the earth and emit light; by presenting the branch, one can thereby know the root. Therefore, omission is not omission. Others do not see this meaning and claim that Maitreya did not ask about these two matters, and thus they do not consider them portents. Now I refute them: if Maitreya did not ask, why did Mañjuśrī answer? Furthermore, to what point does the question refer as the question? Now I point to the prose, where the general question is it; if one further reveals its specific question, it is simply the two words 'the Guide'. Truly, because expounding the Dharma and entering into samādhi can guide people, since he is addressed as the Guide, this is indeed asking about expounding the Dharma and entering into samādhi; therefore it is not an omission. Others say: 'The wind was fragrant because of the sandalwood forest, and the ground was additionally purified and adorned—these are two excessive additions.' Now I say they are not an excess: the wind was originally without fragrance yet became fragrant, which constituted a portent because of its extraordinary nature. Indeed, celestial flowers are supremely wondrous; how could they have color without fragrance? This symbolizes that the cause advances to the effect, just as the flowers have fragrant wind; once the flowers gather on the ground, the ground is purified and adorned. If the cause tends toward the effect, the effect is purified and adorned. The Suvarṇaprabhāsa-sūtra states: 'Accumulating merit and virtue adorns the Buddha's body.' Therefore, these two matters are used to complete the manifestation of the four flowers; hence an excess is not an excess.

3.3

From the line "[The light emitted from] between the eyebrows" downwards, there are next fifty lines of verse that versify the inquiry about the six portents in the other lands. An ancient master stated: "In the verse, he does not ask about the three vehicles and four assemblies, nor does he ask about the Buddha's nirvāṇa. Since the present teaching abolishes the three [vehicles], how could he suddenly ask about the three? Since he is just about to preach the Lifespan, how could he ask about extinction? Because this would be conceptually inappropriate, he does not ask about them." Alas! He failed to understand the phrasing of the text, suppressing the scripture to suit his own sentiments. We now clarify that the verse fully inquires about the six portents in the other lands. The text has six parts: first, three lines ask about the sentient beings in the six destinies; second, four lines ask about seeing those buddhas and their preaching of the Dharma; third, three lines ask about the four assemblies in the other lands; next, one and a half lines conclude what precedes and open what follows; next, thirty-one and a half lines ask about the practice of the bodhisattva path in the other lands; next, seven lines ask about the offering to relics, which is asking about the Buddha's nirvāṇa.

3.4

The first three lines ask about the six destinies. Testing this against the verse, we know that in the preceding prose the light illuminating the east was an intention to illuminate the other lands in general; this verse versifies the general inquiry above. The sentient beings of the six destinies are those capable of proceeding; birth-and-death is the destination proceeded to; wholesome and unwholesome karmic conditions are the causes of proceeding; and fine or ugly [rebirths] are the results of proceeding.

3.5

From "And seeing the buddhas" downwards, the second part of four lines asks about seeing those buddha lands and directly seeing the buddhas preach the Dharma. This broadly clarifies the characteristics of preaching the Dharma, meaning preaching the sudden teaching to adapt to faculties of great capacity. The "Lion, the Holy Lord" is just like the manifestation of the form of Rocana in this land. "Preaching the sutra teachings, subtle, wondrous, and foremost" is just like preaching the Avataṃsaka teaching in this land by first shining upon the high mountains. "Teaching all bodhisattvas" is just like the assemblies in the seven locations and [eight places] in this land, where there were no śrāvakas. "Illuminating the Buddha-Dharma and bringing sentient beings to awakening" is just like first seeing the Buddha's body and entering the Tathāgata's wisdom in this land.

3.6

From "If someone encounters suffering" downwards, the third part of three lines asks about the four assemblies in those lands; that is, after the sudden preaching, it next clarifies the Tripiṭaka teaching. "If someone encounters suffering" opens the śrāvaka vehicle. This verse fully clarifies the Four Noble Truths, which is distinct in the text (and so on). If someone encounters suffering and creates unwholesome karma, suffering cannot be ended; the lowest sentient beings are such as this. If someone encounters suffering and creates wholesome karma, suffering is likewise not ended; they detest what is below and grasp at what is above, as when Nanda observed the precepts for the sake of desire. If someone encounters suffering and seeks liberation in non-Buddhist teachings, increasing erroneous views and compounding faults, suffering is likewise not ended. If someone encounters suffering, detests the accumulation [of afflictions], and further detests the dependent result, prompting the Buddha to preach nirvāṇa, this person is capable of ending the limits of all suffering. That other land also opens this vehicle. The one line from "If someone has merit" downwards opens the middle vehicle. If one makes few offerings to the Buddha, one encounters suffering and incurs distress; if one makes many offerings to the Buddha, although one encounters suffering, one has merit. Therefore it is said that śrāvakas plant merit over three lifetimes, while pratyekabuddhas plant merit over a hundred kalpas; in contrast to those śrāvakas, they are said to have merit. "Aspiring to seek the superior Dharma": śrāvakas practice because they detest suffering, whereas pratyekabuddhas practice because they seek the Way, deeply investigating the superior and wondrous principle of conditioned arising; this is the opening of the middle vehicle in that other land. From "If there are Buddha-sons" downwards opens the Mahāyāna of the six pāramitās. Because true compassion can continue the lineage of the Buddhas, they are called Buddha-sons; because they practice the six pāramitās, it is called "various practices"; because of aspiring to seek, it is called "unsurpassed wisdom." Within the six pāramitās there are no six hindrances, just as within medicine there is no disease; hence it is called the "pure path," though it is not ultimately pure. Furthermore, for the śrāvaka, the truth of suffering is the gate of contemplation; for the pratyekabuddha, the truth of accumulation is the gate; for the bodhisattva of the six pāramitās, the truth of the path is the gate; hence it is called the pure path.

3.7

From "Mañjuśrī, as I abide" downwards, the fourth part of one and a half lines concludes what precedes and opens what follows. "Seeing and hearing such as this" concludes what precedes; "so numerous" opens what follows.

3.8

From "I see in those lands" downwards, the fifth part of thirty-one and a half lines asks about the various practices of bodhisattvas in the other lands. Within this, there are three parts: first, one line asks generally; next, fifteen lines ask sequentially; next, fifteen and a half lines ask in a mixed manner. The initial general inquiry is easily understood. From "Some practice giving" downwards, the second part of fifteen lines asks sequentially, which contains six parts: first, six lines ask about dāna; second, two lines ask about śīla; third, one line asks about kṣānti; fourth, one line asks about vīrya; fifth, two lines ask about dhyāna; sixth, three lines ask about prajñā. Regarding the inquiry about dāna, there are three senses: the first four lines ask about renouncing wealth, one line asks about renouncing the body, and one line asks about renouncing life. Precious jewels, slaves, and maids: both the noble and the base can perform this giving. Four-horse teams and jeweled carriages: these are given by the wealthy and powerful. Wives and children are the external body; physical flesh and the like are the internal body; renouncing the head and eyes is renouncing life. That the giving of Dharma is not mentioned is to defer it to the subsequent prajñā. Furthermore, in terms of body, life, and wealth equating to the ultimate end of birth-and-death and obtaining the indestructible and eternally abiding, this is itself the giving of Dharma; hence it is not spoken of separately. From "Mañjuśrī sees kings" downwards, the second part of two lines asks about precepts. Discussing the observance of precepts in terms of bhikṣus: for the householder, giving is easy but precepts are difficult; for the renunciant, giving is difficult but precepts are easy; therefore precepts are explained in terms of bhikṣus. Here the Sūtra of the Five Kings is cited (and so on). From "Or seeing bodhisattvas" downwards, the third part of one line asks about patience. Patience is of three kinds: in tranquil forests and deep valleys, enduring bad people and vicious beasts without anger is the patience toward beings; disciplining oneself and maintaining one's resolve is the patience of ascetic practice; and doing so for the sake of seeking the Buddha Way is the patience of the ultimate truth. Furthermore, "becoming a bhikṣu" is the patience of ascetic practice; "dwelling alone in tranquil seclusion" is the patience toward beings; "delighting in reciting the scriptures" is the patience of the ultimate truth. From "Further seeing bodhisattvas, valiant" downwards, the fourth part of one line asks about vigor. Deep mountains are fearful and not places where the lazy and cowardly can abide; the valiant and energetic can dwell peacefully in them, as if no one else were around, contemplating and cultivating the real mark thought after thought without rest, advancing to seek the Buddha Way. From "Further seeing those who have abandoned" downwards, the fifth part of two lines asks about dhyāna. The preceding line asks about cultivating fundamental dhyāna; the following line asks about cultivating world-transcending, supreme dhyāna. By general path, fundamental cultivation can always be present. "Those who have abandoned desire": if they abandon desire and attain the five superknowledges, this is the concentration of the shared teaching. Furthermore, fundamental [dhyāna] originally abandons desire; the eight liberations also cultivate impurity and so forth to abandon desire; the distinctive teaching additionally abandons the desire of the two vehicles; and the middle way further abandons desire for attachment to the Dharma that accords with the Way (and so on). "Deeply cultivating meditative concentration": generating the first grade of the first dhyāna, this concentration is not yet deep, up to the ninth grade where it progressively becomes deep; furthermore, the eight liberations, the nine successive concentrations, the eight spheres of mastery, and the ten all-pervading bases are progressively deep. This concentration transforms freely and can produce all superknowledges. Ordinary people have only five superknowledges; the two vehicles possess all six; bodhisattvas of the distinctive teaching, out of deference to the Buddha's distinction between having and lacking outflows, are also said to have only five superknowledges; in the perfect teaching, both beginning and end possess all six superknowledges. From "Settled in dhyāna, [singing] ten thousand verses" downwards, the second line clarifies the supreme dhyāna. This is the dhyāna of the distinctive and perfect teachings: stillness and distraction do not obstruct each other; without arising from the concentration of cessation, they manifest all deportments, like an asura lute that resonates without being struck, devoid of conditions and devoid of thought, appearing whenever there is a resonance; hence they can abide peacefully in dhyāna and praise the Buddha. From "Further seeing those whose wisdom is deep" downwards, the sixth part of three lines asks about prajñā, comprising two parts: the first line is one's own practice. "Whose wisdom is deep" means wisdom exhausts the source of principle; "whose resolve is firm" means their vows are vast and great. These are the two kinds of adornment, enabling them to question and to uphold. From "Further seeing Buddha-sons [possessing both] concentration and wisdom" downwards, the next two lines are converting others. Prior to the threshold [concentration], wisdom is predominant; in the formless [attainments], concentration is predominant; in the four dhyānas, they are equal. Furthermore, in the eight liberations, wisdom is predominant; in the nine successive concentrations, concentration is predominant; in the ten all-pervading bases, they are equal. Furthermore, in the two vehicles, concentration is predominant; in bodhisattvas, wisdom is predominant; in buddhas, they are equal. Furthermore, in the contemplation of emptiness, concentration is predominant; in the contemplation of provisionality, wisdom is predominant; in the contemplation of the middle, they are equal. "Limitless parables" refers to various expedient means, citing limitless metaphors and comparisons across the various teachings to assist in revealing the ultimate truth. "Crushing the armies of Māra": the contemplation of emptiness crushes the four Māras; the contemplation of provisionality progressively crushes the eight Māras; the contemplation of the middle perfectly crushes the eight Māras, ten Māras, and all Māras. "Beating the drum": upon the first aspiration to the stage of abiding, they immediately achieve correct awakening, act as buddhas in a hundred buddha worlds, and perfectly strike the Brahmā wheel and the Dharma drum. From "Further seeing bodhisattvas serene and tranquil" downwards, the third part of fifteen and a half lines does not follow a sequence, but asks according to what was seen.

3.9

Question:

3.10

The six pāramitās above inherently subsume the ten thousand practices; why is it necessary to inquire further, making it overly complicated?

3.11

Answer:

3.12

The sequential inquiry above belongs to the gradual path; the non-sequential belongs to the indeterminate path. Since it speaks of "various characteristics," how could it be limited to merely two paths, such that one could say it is complicated? These two rounds of six pāramitās—sequential and mixed—model the other lands opening the Tripiṭaka and later preaching the vaipulya twelve divisions of scripture, discriminating the characteristics of the six pāramitās, fully identical to this land without distinction.

3.13

Regarding the miscellaneous questions, the text contains seven points: First, two lines ask about dhyāna, which further has two parts: the preceding one line asks about entering dhyāna with equanimity, which is one's own practice; next, beginning from "[I] also see bodhisattvas emitting light," the second one line asks about entering dhyāna with compassion, which is the beginning of converting others. Bodhisattvas entering absorption and emitting light to bring various benefits are fully set forth in the Avataṃsaka and Viśeṣacinti[-brahma-paripṛcchā] (and so forth). Next, beginning from "[I] also see sons of the Buddha who have never [slept]," the second one line asks about vigor (vīrya), which is the Dharma-gate of mindfulness of the Buddha according to the Pratyutpanna[-buddha-saṃmukhāvasthita-samādhi-sūtra], and so forth. Next, beginning from "[I] also see those endowed with precepts," the third one line asks about moral discipline (śīla): "unbroken deportment" refers to the initial unbroken precepts; "pure as a precious gem" refers to the tenth, the ultimate precept; those in between are easily understood. The ten precepts are as explained in the Fahua xuanyi. Next, beginning from "[I] also see sons of the Buddha abiding in forbearance," the fourth one and a half lines ask about forbearance (kṣānti), namely the two forbearances: toward beings and toward phenomena. Next, beginning from "[I] also see bodhisattvas detached from frivolous play," the fifth two lines again ask about dhyāna: "detached from frivolous laughter" is turning away the hindrance of restlessness and regret; detached from "foolish companions" is removing the hindrance of ill-will; "approaching the wise" removes the hindrance of doubt; "with single-mindedness removing distraction" is turning away the hindrance of covetousness; "gathering mindfulness in the mountain forests" removes the hindrance of drowsiness and sleep. Next, from "Or [I] see bodhisattvas" down to "food and drink," the sixth five lines ask about giving (dāna), comprising two parts: the first four lines explain giving the four necessities; the second one line, beginning from "Such [giving]," concludes it. Next, beginning from "Or there are bodhisattvas who expound," the seventh three lines ask about prajñā: the first one line concerns expounding prajñā through what cannot be expounded; the second one line concerns contemplating prajñā through what cannot be contemplated; the third one line, where "the path of language is cut off and the workings of the mind are extinguished," concerns discussing prajñā through expounding the unexpoundable and contemplating the incontemplable. Alternatively, these three presentations of prajñā may be used to complete the previous vision of the six pāramitās expounded in the Vaipulya teachings in other lands; or, they may separately refer to other lands where, after expounding the Vaipulya teachings, the teaching of the Pañcaviṃśatisāhasrikā is clarified, extensively discussing prajñā as quiescent, non-dual, pure, and unattached, which is identical here and there. Or, expounding the quiescent Dharma reflects the intent of the Vaipulya teachings, while contemplating the nature of all phenomena as like empty space reflects the intent of prajñā—this is precisely applying contemplation across phenomena, where the phenomenal marks are non-dual, a meaning truly in accord with the Pañcaviṃśatisāhasrikā. If taken as seeing the intent of the Lotus Sūtra in that other land, the one line "With this wondrous wisdom seeking the unexcelled path" is it; yet one only sees the persons cultivating wondrous wisdom, not the assembly seated for the wondrous wisdom of the Lotus Sūtra. If the assembly were seen, one would know this [land] is like that one—why would there be any need for doubt? Because they see the persons but not the seat, the entire assembly is seized by doubt. Or, the three presentations of prajñā may be identical to the prajñā here, but not knowing what will be expounded next after this, they therefore raise questions in doubt. These two meanings may be adopted at will. The preceding prose was brief, mentioning only six points; the verses are extensive, rendering the meaning crystalline (and so forth).

3.14

Beginning from "Mañjuśrī, there are also bodhisattvas," the sixth section has seven lines clarifying the erection of stūpas with relics after the Buddha's extinction. This directly versifies the preceding passage where Buddhas of other lands appear in the five turbidities and, from the single markless Dharma, unfold the gradual and sudden teachings, so that there are different forms and varieties of practice according to the two Dharmas and the three paths, as seen above. Now, seeing the Buddha of another land enter parinirvāṇa, the sons of the Buddha, admiring his virtue, erect tumuli and stūpas for him. This represents the immeasurable completely returning into the one, and the one issuing into the immeasurable. The preceding sign already represented the immeasurable returning to the one, which is precisely entering nirvāṇa; why fear that this obstructs [the revelation of] the life span, taking the erection of stūpas as a Buddha's work? How distressing! How distressing! The text has six parts: First, one line broadly marks the Buddha's extinction and the erection of stūpas. Next, beginning from "[I] also see sons of the Buddha building," the second one line clarifies the number of stūpas. Next, beginning from "The precious stūpas are lofty and wondrous," the third one line clarifies the dimensions of the stūpas. Next, beginning from "Each and every stūpa," the fourth one line clarifies the marks of the stūpas. Next, beginning from "The devas, nāgas, and spirits," the fifth one line clarifies the offerings. Next, beginning from "Mañjuśrī," the sixth two lines conclude. *Thūpa* is translated here as "square tumulus"; a square tumulus is like a grave mound in this land; the *Great Guanding* translates it as "tomb." Palaces and halls are like the sacred edifices of this land: towering platforms and steep steps catching the dew and brushing the clouds, permanently representing the pure realm to which minds turn toward the supreme sage. The king of trees is the pārijāta, which directly serves as an offering to the relics and secondarily adorns the Buddha-land (and so forth). Beginning from "The Buddha emits [a ray of light]," the second part has eight lines requesting an answer, divided into two: the first three lines cite the doubtful matters to state the request, and the latter five lines resolve hidden objections. The first three lines comprise three parts: First, one line cites what was seen of this land: because the white uṣṇīṣa-hair is the basis, it is cited first, and regarding all the matters, it says "various"; next, beginning from "The Buddhas," the second one line cites what was seen of other lands: the Buddhas are the basis and thus subsume the other five; beginning from "We," the third one line requests an answer. Second, the resolution of the hidden objections comprises two parts: the first four lines directly resolve the hidden objections, and the next one line concludes the request. As for "hidden objections," Mañjuśrī internally constructed difficulties and was unwilling to answer immediately, for three reasons: first, this auspicious sign is rare and wondrous, and must not be judged hastily or lightly; second, the assembly of the wise is as vast as an ocean, so he humbly deferred to those of high standing; third, by holding back and hesitating, he would arouse the assembly's thirst and longing; therefore, he secretly declined through hidden objections. Maitreya made them manifest, and his intent in resolving the difficulties also had three reasons: first, the sign is great and the doubt is great—if not resolved, distress would gnaw at their breasts and hinder hearing the correct teaching; second, though the ocean-like assembly is vast, the capacity rests with the benevolent one; third, the entire assembly looks up to the benevolent one, thus showing their deep sincerity; therefore, he explicitly resolved the difficulties and requested a timely answer. The first hidden objection arose from the direct request, which said: "Son of the Buddha, Mañjuśrī, we pray you resolve the assembly's doubts." Following this, Mañjuśrī raised the first hidden objection: "You say the assembly has doubts, but the assembly has never doubted; if they had doubts, they ought to ask. Since the assembly does not doubt, what is there for me to resolve?" Maitreya then resolved it with the first verse, saying: "The fourfold assembly joyfully and admiringly gazes upon you and me." Gazing upon "me" means wishing for me to ask; gazing upon "you" means wishing to receive your answer. Thereupon Mañjuśrī raised the second objection: "The assembly all share doubts, which cannot easily be answered; wait until the Buddha emerges from absorption, and only then resolve the doubts." Maitreya then resolved it using the second verse: "If doubts remain, distress in their hearts will bring no peace; you ought to answer in due time. Furthermore, who knows when the Tathāgata will arise from absorption?" Therefore he said: "Son of the Buddha, answer in due time; resolve the doubts and make them rejoice." Thereupon Mañjuśrī raised the third objection: "You and I both dwell in the stage of learners; wishing to fathom the Buddha's intent, we should confer slightly together; to make me answer alone is unreasonable." Maitreya then resolved it with the third verse: "I too have slight thoughts and hesitate between two pillars: is he to expound the wondrous Dharma, or is he to confer prophecies?" Therefore he said: "The Buddha, sitting in the place of enlightenment, obtained the wondrous Dharma; does he wish to expound this, or is he to confer prophecies?" Thereupon Mañjuśrī raised the fourth objection: "If it is as you say, that itself resolves the doubt; why trouble me to answer?" Maitreya then resolved it with the fourth verse: "How could my hesitant mind be permitted to judge a great matter?" Therefore he said: "He reveals all the Buddha-lands; this is no small cause." Mañjuśrī's hidden objections being exhausted, his humble deference also ceased; the final verse concludes by requesting an answer. These four hidden objections were transmitted to Master Fayun of Guangzhai from Master Ci, and Master Ci received them from Master Zhao north of the river; since they are the ingenious reflections outside the literal text by prior worthies, I employ them now.

3.15

From "At that time Mañjuśrī said to Maitreya" down to the end of the verses is titled "The Preface Answering the Questions," which contains both prose and gāthās. The prose text has four parts: 1. from "said to Maitreya" downward is called the Answer by Reflection; 2. from "Good sons, in the past I..." downward is called the Answer by Brief Past Experience; 3. from "Good sons, just as in the past..." downward is called the Answer by Extensive Past Experience; 4. from "Now seeing this auspicious sign, it is no different from the original..." downward is called the Clear and Decisive Answer. When the lower fathoms the higher, one can only make approximate conjectures and compare the past with the present, but cannot make an abrupt determination. Therefore, he begins with a vague impression, next cites a brief observation, and since the brief observation is not complete, he further cites an extensive observation, using the many to verify the one, and only then does he make a decisive judgment. The Answer by Reflection answers the above question about this land; the Answer by Brief Past Experience answers the above question about other lands; the Answer by Extensive Past Experience answers both the questions about this land and other lands; the Decisive Answer decisively settles both the questions about this land and other lands.

3.16

The response by reflection has two parts: first, marking the topic; second, the actual reflection. "Reflect" (惟) means contemplation; "ponder" (忖) means consideration. One reflects on the present as being like the past, and ponders the past as being like the present. Yet how could Mañjuśrī, an ancient Buddha, not know? He traces an outward display of contemplation. Guangzhai took the first and last two lines as doctrinal explanation, indicating cause and effect in expanded and abbreviated terms, and the middle three lines as parabolic explanation: "desiring to preach the Great Dharma" is an abbreviated opening of the three and revealing of the one, and an abbreviated opening of the near and revealing of the distant; "expounding the meaning of the Great Dharma" is an expanded opening of the three and revealing of the one, and an expanded opening of the near and revealing of the distant. "The rain of the Great Dharma" is a metaphor for receiving prediction of attaining Buddhahood; previously, due to fixed attachments to cause and effect, they could not attain Buddhahood, which is the meaning of being withered and dry; now all will attain Buddhahood, which is the meaning of being moistened by rain. Blowing the conch is changing the titles of the three vehicles; beating the martial drums to caution the troops is a metaphor for destroying ignorance. We now explain that this interpretation of the doctrine is not to be used. Why? The two approaches of traces and origin have distinct foundations: because the foundation of the traces arose, Maitreya gave rise to doubts, and Mañjuśrī resolved them; the foundation of the origin had not yet arisen, so what would Maitreya doubt, and what would Mañjuśrī resolve? If here he had already resolved the doubts concerning opening the near and revealing the distant, why would Maitreya doubt again later when the earth splits open and the multitude springs forth? If he doubted again, then it would be a pointless doubt and a pointless resolution; if the later resolution is void, the prior resolution is also erroneous. This creates great obstacles, and therefore it is not used. We now clarify that Maitreya only asked about the portents of the two lands within the traces, and Mañjuśrī answered through reflection, answering matters within the traces, not concerning matters within the origin of the "Life Span [Chapter]". "Desiring to preach the Great Dharma" answers the portent of preaching the Dharma; "raining the rain of the Great Dharma" answers the portent of raining flowers; "blowing the conch of the Great Dharma" answers the portent of the great assembly's joyful hearts; "beating the drum of the Great Dharma" answers the portent of the earth shaking; "expounding the meaning of the Great Dharma" answers the portent of emitting light. "Desiring to preach the Great Dharma": reflecting that in the past, after the buddhas preached the Innumerable Meanings, they opened the expedient and revealed the real, gathering the innumerable into the one; he ponders that now, having already preached the Dharma, the present Buddha must likewise open the expedient and reveal the real, converging the innumerable to return to the one—the one is indeed the Great Dharma. "Raining the rain of the Great Dharma": reflecting that in the past, after the gods rained the four flowers, [all] universally entered the stages of dwelling, practice, dedication, and grounds of the perfect cause; he ponders that now, after the rain of flowers, all will accomplish the stages of dwelling, practice, dedication, and grounds of the Buddha-cause; hence it says "raining the rain of the Great Dharma". "Blowing the conch of the Great Dharma": reflecting that in the past, when the fourfold assembly saw the portents and rejoiced, gaining what they had never had before, their obstacles were eliminated and their capacities stirred, so they immediately changed their person, teaching, practice, and principle; he ponders that now, as the assembly rejoices, their obstacles must likewise be eliminated and capacities stirred to change person, teaching, practice, and principle; since what is changed is deep, it says "blowing the conch of the Great Dharma". "Beating the drum of the Great Dharma": reflecting that in the past, after the earth shook, there were six stages of destroying the thieves of ignorance; he ponders that now, after the earth shook, the Buddha must likewise destroy the afflictions of ignorance through six stages; because the voice of teaching is exquisitely wonderful, it says "beating the drum of the Great Dharma". "Expounding the meaning of the Great Dharma": reflecting that in the past, after the buddhas emitted the white curl's light, they preached the Lotus [Sūtra], and the Path of both here and there was identical; he ponders that now, after emitting light, the present Buddha will broadly clarify that the Path of the five Buddhas is identical; since it is the Buddha Path, it says "expounding the meaning of the Great Dharma". Thus these five lines all reflect upon the past to judge the present, and ponder the present to analogize the past, matching the text and according with the meaning, lacking only the single portent of entering samādhi; yet the rain of flowers, the shaking of the earth, the emitting of light, and so forth all arise on account of entering samādhi; the intent already encompasses it, so there is no need to doubt; because it lacks this one item, it is termed an abbreviated answer. Now to provide an alternative explanation: the first line is general, and the latter four lines are particular. The general is the Great Dharma; the particular are raining, blowing, beating, and expounding as opening, demonstrating, awakening to, and entering. Just as the heavens are neither small nor large, neither red nor white, yet they rain red and white flowers;

3.17

so too the paramārtha-satya is neither opening, demonstrating, awakening to, nor entering, yet upon seeing this principle one directly realizes opening, demonstrating, awakening to, and entering. For example, when a seed receives rain, it sprouts and opens; now, hearing the rain of the Great Dharma, it moistens the seed of the dharma-nature, breaks the husk of ignorance, and opens the Buddha knowledge and vision of the ten dwellings. For example, upon blowing the conch, one knows that titles are changed; those who have previously attained the ten dwellings now, from the ten dwellings, hear the Dharma and change anew to enter the ten practices, demonstrating the Buddha knowledge and vision. For example, upon beating the drum, one knows to caution the troops; those who are already in the ten practices now, from the ten practices, hear the Dharma and are cautioned to enter dedication, awakening to the Buddha knowledge and vision. To "expound" means to spread out; broad horizontally and deep vertically, this is expounding the meaning; those who are already in the ten dedications now, from the ten dedications, enter the ten grounds, entering the Buddha knowledge and vision, exhausting the source and reaching the utmost bounds, complete in depth and breadth. Reflecting that in the past, after the six portents, there was immediately opening, demonstrating, awakening to, and entering; he ponders that now, after the portents, it should likewise be so. This concludes the horizontal and vertical explanation of the response by reflection.

3.18

From "I in the past" onward is the second part: answering by citing what was briefly seen in the past. First, he reflected through his own wisdom; now, by citing what was briefly seen, it is slightly clearer than before, adducing this to answer the question regarding other lands. The five portents of this land do not extend to other lands; only the single portent of emitting light universally illuminates the east; the answer citing what was briefly seen exclusively answers the emission of light, so we know it answers the question regarding other lands. Seeing the present as like the past, the past is just like the present. "Desiring to cause all sentient beings to hear and know": this refers to the two wisdoms of hearing and reflection, and also the two practices of faith and Dharma, gathering the innumerable to return to the one, changing the teaching and principle of the three vehicles, destroying ignorance through six stages, and so forth; the Path of the buddhas is identical in opening, demonstrating, awakening to, and entering the Buddha knowledge and vision; hence it is called "the Dharma difficult to believe for all the world".

3.19

From "As in the past" onward is the third part: answering by citing what was broadly seen in the past, which is clearer still than the brief [citation]. This broadly answers the questions regarding both this land and other lands. Maitreya, based on the light, horizontally saw the east and raised questions; Mañjuśrī cited the past and vertically saw to give an answer, horizontally and vertically showing that the Path of the buddhas is identical. The text has three parts: first, citing one buddha as identical; second, citing twenty thousand buddhas as identical; third, citing the last buddha as identical. Regarding the first buddha, there are again three parts: 1. clarifying the time; 2. marking the name; 3. the time of preaching the Dharma, as in the text. "There was a buddha named Sun-Moon[-Lamp]" marks identity of name: his general titles may be identical with the present Buddha, but how can the specific name be identical? This should be explained through the name being different while the meaning is identical. How so? Sun is wisdom, moon is samādhi; samādhi and wisdom are virtues of own practice; lamp-light is the virtue of converting others. Capable of benevolence and capable of stillness; wisdom enables both oneself and others. Furthermore, sun, moon, and lamp are the three wisdoms; the present Buddha also has the three wisdoms. While the designations vary according to conditions, the meaning is not different; therefore it is said that their names are identical. From "He expounded the Dharma" onward is the third part, identity of preaching the Dharma: the past buddha was first sudden and then gradual, identical with the present Buddha being first sudden and then gradual. "Expounding the correct Dharma, good in the beginning, middle, and end" is indeed the sudden teaching. The expression of the seven goodnesses applies to both Hīnayāna and Mahāyāna, but investigating the text, these are the seven goodnesses of the Mahāyāna. Good in the beginning, middle, and end refers to the introduction, main body, and transmission of the sudden teaching, called goodness of time. "Its meaning is deep and far-reaching" is the principle of definitive meaning of the sudden teaching, whose edges and bottom the two vehicles cannot fathom; hence it is called deep and far-reaching, which is called goodness of meaning. "Its words are clever and wonderful" means spoken by the eight voices of the sudden teaching, directly expressing the principle to delight the minds of bodhisattvas, which is the text of the sudden teaching, called goodness of words. "Pure and unmixed" means not shared with the two vehicles, which is the unique goodness of the sudden teaching. "Complete" means fully clarifying the full-word Dharma inside and outside the realms, which is the fulfilling goodness of the sudden teaching. "Pristine" means free from the flaws and defilements of the two extremes, which is the pliant goodness of the sudden teaching, called by the master the goodness of practice. "The mark of pure conduct (brahmacarya)": pure means the goodness of unconditioned compassion of the sudden teaching. Furthermore, regarding good in the beginning, middle, and end, commentators differ; for now, we follow one approach: if for the Hīnayāna the three goodnesses are morality, samādhi, and wisdom, for the Mahāyāna the three goodnesses are the initial, middle, and final minds. The Suvarṇaprabhāsa says: "The Tathāgata of the initial mind is inconceivable; the Tathāgata of the middle mind has various adornments; the Tathāgata of the final mind is indestructible." This is also the meaning of the three goodnesses. Mañjuśrī cites the ancient buddha's sudden teaching of the seven goodnesses as identical with the present Buddha's sudden preaching of the seven goodnesses, and also identical with the initial sudden preaching of other lands. The reason this is used as an answer is to respond to Maitreya's horizontal questioning based on the light about the buddhas of other lands, saying that the Holy Lord, the Lion, expounds the scriptural Dharma, subtle and supreme; Mañjuśrī vertically cites the past and raises this as an answer, which is the identity of the initial buddha preaching the sudden Dharma. "For those seeking to be śrāvakas, he preached the Dharma conforming to the Four Noble Truths" is the ancient buddha opening the gradual teaching following the sudden, which is identical. Above, it was asked that if a person encounters suffering, [the Buddha] preaches Nirvāṇa for them; now citing that the ancient buddha also opened this gradual teaching answers this question. "For those seeking to be pratyekabuddhas, he preached the Dharma conforming to the twelve links of dependent origination" answers the above question about a person with merit aspiring to seek the superior Dharma. "For bodhisattvas, he preached conforming to the six pāramitās" answers the above question about the Buddha's sons cultivating various practices. All cite the ancient buddha's opening of the gradual teaching as identical, broadly citing buddhas seen in the past to answer the question about other lands. "Causing them to attain sambodhi and accomplish the knowledge of all modes": this clarifies that after the ancient buddha opened the sudden and the gradual, his revelation of the real was comprehensive from beginning to end, which answers Maitreya's question about seeing other buddhas enter parinirvāṇa and having stupas erected after nirvāṇa. If citing the ancient buddha's preaching of the Dharma up to the six pāramitās clarifies that the present Buddha is already identical with the past, then from "causing them to attain sambodhi" onward clarifies that the present Buddha will be identical with the past, and so on.

3.20

Next, he cites twenty thousand buddhas whose names and preachings of the Dharma are all identical. Initially citing one buddha fully adduced identity in preaching the sudden and gradual; in the middle, adducing twenty thousand buddhas only adduced identity in preaching the sudden, hence it says "good in the beginning, middle, and end"; later, adducing one buddha only adduced identity in opening the gradual. The reason for this is mutual representation; referring to what came before, it can be understood. And the reason for not citing the buddhas before the twenty thousand is precisely because their names and preachings were all identical; it relies on the meaning for convenience. "Whose surname was Bharadvāja": this translates as "swift", and also as "sharp faculty", and also as "fulfilled speech".

3.21

From "The last of them" onward is the third part: citing one buddha as identical. The text has three parts: 1. clarifying that things seen in the past are already identical with the present; 2. clarifying that things seen in the past are now identical with the present; 3. clarifying that things seen in the past will be identical with the present. "In the past" refers to what was experienced long ago; "already" refers to what has receded into the past. Both past and already have receded and both were experienced; here, what is distant is taken as "in the past", and what is slightly near is said to be "already"; the six portents and the like are taken as "now", and the Buddha's emerging from samādhi onward is taken as "will be". First, from "that last buddha had eight sons", this is the past being already identical with the present. The past buddha had eight sons, while the present Buddha has one son; although the numbers are not equal, both appeared in a land of shared dwelling; since the land has [afflictions of] views and thoughts, both manifested having sons; having sons is identical as a matter of fact. One and eight respond to conditions and signify different things: fathering one son generally signifies the purity of the One Path; fathering eight sons signifies the Eightfold Noble Path. The numbers differ, but the meaning is identical; here we take having sons as identical in meaning. Furthermore, the sons of the past buddha went forth from home and gave rise to the aspiration of the Mahāyāna, whereas the son of the present Buddha abides in the fruit of the Hīnayāna; how can these be identical? In the past, the path of conversion was already complete and the original matter was revealed and manifest, hence it says they gave rise to the aspiration of the Mahāyāna; at present, the traces have not yet been disclosed, so he is still called an arhat; when later in the text the origin is disclosed, he is indeed a bodhisattva, so the meaning is identical.

3.22

From the line, "At that time the Buddha Candrasūryapradīpa preached a Mahāyāna sūtra," onward, secondly, it explains the correspondence between the past and the present. The six portents in the former Buddha's own land correspond completely to those of the present; their sequence is as in the text. The six portents in other lands of the former Buddha are summarized by saying, "as seen now," from which we know that the six portents in other lands of the former Buddha also correspond to those of the present. Since the former text on the particular prologue has two prologue elements that correspond—manifesting signs and harbouring doubt—but lacks the three prologue elements of assembling the assembly, asking questions, and answering questions, inferring by meaning means they were present: saying he preached the Dharma indicates he certainly assembled the assembly; saying they harboured doubt indicates there should have been an inquiry; and if there was an inquiry, there was certainly a response. By the precedent of the two, the other must be encompassed, so that one obtains the correspondence of the three prologue elements. Moreover, if it had recounted the former answer, then there would have been no need for Mañjuśrī to expend words; since it did not speak of an answer, neither did it bring out a question—its meaning is understandable.

3.23

From the line, "At that time there was a bodhisattva named Varaprabha," onward, thirdly, it explains the correspondence between the past and what is to come. This text has six parts: 1. From "At that time there was a bodhisattva," this is correspondence of the person who serves as the catalyst; 2. From "Then the Buddha Candrasūryapradīpa arose from samādhi," this is correspondence of the title of the Dharma preached; 3. From "sixty minor kalpas," this is correspondence of the duration of time; 4. From "Having preached this sūtra, before Brahmā, Māra, and śramaṇas," this is correspondence of the proclamation of nirvirṇa; 5. From "At that time there was a bodhisattva named Guṇagupta," this is correspondence of the conferral of prophecy; 6. From "Then in the middle of the night," this explains correspondence of transmitting the sūtra after extinction. Now, as for the first, how are the persons who serve as catalysts correspondent? When the former Buddha arose from samādhi, he preached the sūtra on account of the Bodhisattva Varaprabha; when the present Buddha arose from samādhi, he preached the sūtra on account of the śrāvaka Śāriputra. How are these correspondent? Master Yao said: "'Catalyst' means entrustment, entrusting the transmission of the sūtra of the One Vehicle, not merely the person directly addressed." Why must the one directly addressed by that Buddha have been Varaprabha? Just as [the Buddha] now directly addresses Śāriputra, but Śāriputra may not necessarily be able to propagate and transmit it, for entrustment and propagation none is better than Varaprabha, just as for entrustment today none is better than Mañjuśrī; if the present Buddha did not praise [him], why must the past Buddha have praised [him]? That Mañjuśrī cited the past Buddha praising Varaprabha precisely clarifies that he could be entrusted. Furthermore, the older view taking Bhaiṣajyarāja as the person who serves as catalyst may also be acceptable, but when citing the past to verify the present, it is somewhat dissimilar. Some say: on account of Mañjuśrī resolving doubt, [the Buddha] was able to arise from samādhi and preach the sūtra—this pairing is unsuitable. Now we clarify that this is not so: the sūtra text itself states that on account of Varaprabha he preached correctly, yet they produce the interpretation of entrustment and propagation, and moreover take Bhaiṣajyarāja as an analogy—this is outright resistance to the Buddha's words, and what relevance does it have to explaining the sūtra? The past being on account of Varaprabha and the present being on account of Śāriputra is precisely the correspondence of the persons who serve as catalysts. The former Buddha's eight sons took Varaprabha as their master, the Tathāgata arose from samādhi to directly address Varaprabha, and also entrusted it to Varaprabha; the present Buddha's son Rāhula also takes Śāriputra as his master, the Buddha arose from samādhi and also directly addressed Śāriputra, and having finished the trace gate he also entrusted it to Śāriputra. Present and past correspond so closely, how could anything surpass this, so why discard Śāriputra close at hand and take Bhaiṣajyarāja far away? Doubters say: "Varaprabha was a bodhisattva, while Śāriputra is a śrāvaka—how can they be correspondent?" The former event being already manifest, it is discussed as a bodhisattva; the present event being not yet revealed, he is called a śrāvaka. By the time the traces are revealed, Śāriputra is a great bodhisattva; if not correspondent, what would it be? When Varaprabha descended in traces in the past, why would he not necessarily have acted as a śrāvaka? It is merely Mañjuśrī's skillful explanation, with expedients concealing and revealing.

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Linked texts (1)

妙法蓮華經文句 — Classical Chinese