妙法蓮華經文句 5

English (machine translation) 5

Language: English

5.1

Spoken by Master Zhiyi (Zhizhe) of Tiantai

From "When I first sat in the place of enlightenment" downward, the second [part of] seventeen and a half stanzas versifies the bestowal of expedient conversions. This is divided into two parts: first, six and a half stanzas explain his intention to use the Mahāyāna, which was deemed unsuitable; next, from "Immediately reflecting" downward, twenty-one stanzas explain his intention to be identical with the various buddhas in using the three vehicles to convert them, which was deemed suitable and feasible. Regarding the initial intention to convert them with the Great [Vehicle], it again has three parts: first, one and a half stanzas explain assessing the suitability of using the Great [Vehicle]; next, from "living beings" downward, the second part, three stanzas, explains that living beings lacked the capacity; next, from "I then" downward, the third part, two stanzas, explains the cessation of the thought of converting them with the Great [Vehicle]. As for "when first sitting in the place of enlightenment," the ultimate principle is without time; it provisionally adopts time to transform living beings, and because it is the beginning of conversion, it is called "first." As for the literal explanation: because he first cultivated and attained the Way at this location, it is called the "place of enlightenment"; because he attained supreme enlightenment sitting under this tree, it is called the "Bodhi tree"; feeling grateful for the tree's kindness, he contemplated it; being mindful of the virtue of the earth, he walked in meditation; at the time when his realization of the Way repaid his debt of grace, he wished to assess living beings' suitability with the Great Dharma. As for the contemplation of mind explanation: the tree is the great tree of the twelve links of dependent origination; deeply contemplating dependent origination, he attained bodhi on his own, and wishing to shade and benefit living beings with the grove of uncontaminated Dharma, it says "contemplated the tree." "Walked in meditation": the thirty-seven factors of the Mahāyāna are the methods of walking the path; treading upon all grounds with the factors of enlightenment himself, he attained the Buddha path, and wishing to convert and deliver living beings with this Dharma, he therefore arose and walked. Tree and earth have no discrimination, so how could there be a need to repay kindness? The Weicengyou jing says: "Merely propagating conversion and transmitting the Dharma is called repaying kindness." The Past and Present Sūtra of Causes and Effects says: "During the first seven days after the Buddha realized the Way, he reflected: 'My Dharma is subtle and wondrous; none can receive it.' In the second seven days, he reflected upon the superior, middling, and inferior capacities of living beings. In the third seven days, he reflected upon who should hear the Dharma first. He then went to Vārāṇasī and expounded the Four Truths for the five people. Ājñāta-Kauṇḍinya obtained the purity of the Dharma eye; Aśvajit, Bhadrika, Daśabala-Kāśyapa, Mahānāma, and Kolita had not yet attained the Way. The Buddha expounded the Four Truths again, and the four people obtained the purity of the Dharma eye. The Buddha then taught that the five aggregates are impermanent, suffering, empty, and non-self, and the five people attained arhatship. The Buddha was the Buddha Jewel, the Four Truths were the Dharma Jewel, and the five people together with the Buddha were six arhats, which was the Saṅgha Jewel." Master Xiaoyun's commentary says: "At the time of the initial three periods of seven days, he had already expounded the Lotus Sūtra. The text below states that the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṅkusumitābhijña expounded the Lotus Sūtra under the seven-jeweled Bodhi tree; one should know that the present Buddha also expounded the Lotus Sūtra at the Bodhi tree, but living beings of dull capacities were incapable of it, so in complete accordance with the various buddhas he opened the three [vehicles] to teach and transform them, and later in the royal city expounded the One Vehicle." If one infers the intention of the Wise One [Zhiyi], it is that first beneath the Bodhi tree he spoke the Buddha wisdom, and later in other places he spoke the Buddha wisdom, just as the present Buddha first taught the Avataṃsaka and later taught the Lotus Sūtra; hence the text says: "When they first saw my body and heard what I expounded, they entered the Tathāgata's wisdom." Excepting those who had previously cultivated and studied the Hīnayāna, now he also causes them to enter the Tathāgata's wisdom; this has the same meaning. As for the five monks: when various maidens were listening to the ṛṣi expound the Dharma, King Dusprasaha (Evil-Born) became enraged and severed his two arms, ears, nose, and so forth, and his blood transformed into milk. King Dusprasaha was Kauṇḍinya, and the ṛṣi was the Buddha; the Buddha vowed to cause him to attain amṛta and to cause him to be the first to hear the sound of the Dharma.

5.3

Question:

5.4

Why did he first turn the wheel of the Dharma for the five people?

5.5

Answer:

5.6

Because humans see the truths first, because humans are visible in the present, because humans act as witnesses, because the deeds carried out by the Buddha are identical to those of humans, because devas obtain wholesome benefits from among humans, and because the fourfold assembly exists among humans.

5.7

When a wheel-turning king appears in the world, the sound reaches the Paranirmitavaśavartin Heaven; when Kauṇḍinya attained the Way, the sound reached the Brahma Heaven; when the Buddha attained the Way, the sound reached the Śuddhāvāsa. Why is this so?

5.8

Answer: It is because wholesome karma, karma of renown, and karma of praising parents and teachers have superior, middling, and inferior grades. If the Peak of Existence had an ear-consciousness, the Buddha's voice would also reach there. A wheel-turning king practices the ten virtues, and virtue leads to birth in the desire heavens, so the desire devas rejoice that 'our retinue increases'; Kauṇḍinya detached from desire, hence [his sound] penetrated to the Brahma Heaven; the Buddha is the most supreme, reaching to Akaniṣṭha (and so forth). If one relies on the Mahāyāna, the sound of the Buddha attaining the Way universally reaches a billion Akaniṣṭhas, and further pervades the Akaniṣṭhas of immeasurable and boundless worlds throughout the ten directions (and so forth).

5.9

The place of the first turning of the Dharma wheel, the place under the Bodhi tree, the place of first descending from Trāyastriṃśa, and the place of the great supernormal transformation—these four places are fixed for all Buddhas; other places are not fixed. Moreover, excluding the single place of turning the Dharma wheel, the [other] three places are definitely fixed. Regarding 'three [times] seven days', the old [commentary] says 'pondering principle, teaching, and so forth', and also says 'exhortation, admonition, and so forth'. Master Yao says: 'A matter of the utmost depth—even the ultimate sage ponders it before acting. In the first seven [days], he ponders the subtlety and wonder of the Buddha's wisdom; in the second seven, he ponders the differing faculties and natures of sentient beings; in the third seven, he ponders the myriad kinds of Dharma medicines. Thus he cites the verse as proof: "The wisdom I have attained / Is subtle, wondrous, and supreme; / Sentient beings have dull faculties— / How could they be crossed over?"' Now, to explain: the Buddha resides in the realm of the Dharma body, quiescent yet ever illuminating, constantly viewing all without omission through the Buddha eye; how could he only upon arriving at the place of awakening linger for three sevens before pondering this matter? The mention of 'three sevens' clarifies that it has a symbolic meaning: it signifies that the Buddha initially wished to preach the Dharma in three turnings, and thus 'three sevens' is spoken of provisionally. In the first seven, he pondered preaching by Dharma; in the next seven, he pondered preaching by parables; in the final seven, he pondered preaching by causes and conditions—yet since there were no receptive capacities [for any of them], it could not be done; therefore he ceased the great and dispensed the small. This is an interpretation specifically based on the perfect teaching of the Mahāyāna. If interpreted generally in terms of the Mahāyāna: in the first seven, he pondered wishing to teach the perfect teaching Mahāyāna; in the next seven, he pondered wishing to teach the distinctive teaching; in the final seven, he pondered wishing to teach the shared teaching Mahāyāna—yet since for all of them there were no receptive capacities, it could not be done; therefore he ceased the great and taught the three vehicles of the Tripiṭaka as an expedient conversion. In the contemplation of mind interpretation: first, he wished to contemplate the Middle Way, but the Middle Way is subtle and difficult to contemplate, so it could not be done; next, he wished to contemplate the identical-with-provisional, but the discriminative wisdom of contemplating the identical-with-provisional is difficult to generate, so it could not be done; finally, he wished to contemplate the identical-with-empty, but skilful crossing over through identical-with-empty again could not be done; only then did he contemplate the minor contemplation of expediently analysing dharmas.

5.10

From 'sentient beings have dull faculties' onward is the second [section], comprising three lines of verse, clarifying the absence of receptive capacity. This again has three parts: first, half a line clarifies that obstacles are heavy; next, from 'such as this' onward, the second [part], comprising half a line, clarifies that they are incapable of hearing; from 'at that time the Brahmā kings' onward, the third [part], comprising two lines, clarifies that although the Brahmās entreat him to preach, the great Buddha knows there is no receptive capacity, and therefore does not preach.

5.11

From 'I then thought to myself' onward is the second [section], comprising two lines, clarifying the thought of desiring to cease converting. This again has two parts: first, one line and a half clarifies that forcibly preaching when there is no receptive capacity would cause harm upon being heard; following that, half a line properly clarifies the cessation of converting.

5.12

From 'I immediately recalled past Buddhas' onward is the second [section], comprising eleven lines of verse, which versifies the above 'in the One Buddha Vehicle expediently expounding three'. In this there are two parts: first, ten lines properly clarify that conversion succeeds; following that, one line resolves doubts. Within the preceding ten lines there are four parts: first, one line clarifies the trial consideration of the three vehicles; next, from 'having had this thought' onward, the second [part], comprising six lines and a half, clarifies the presence of receptive capacity; next, from 'pondering this matter' onward, the third [part], comprising one line and a half, clarifies the dispensing of conversion; next, from 'this is called' onward, the fourth [part], comprising one line, clarifies accepting the practice. 'Immediately recalled' means pondering that although they lack the great receptive capacity, it is not permissible to abandon them forever, and it is necessary to entice and rescue them with expedients; it is not that he did not know at all how to open the three, but wishing to bring [his actions] into conformity with all Buddhas, he therefore says 'immediately recalled'. From 'having had this thought' onward, the second [part], comprising six lines and a half, clarifies that there is minor receptive capacity. This again has two parts: first, four lines and a half clarify the praise of all Buddhas; following that, two lines clarify Śākyamuni's responsive accord. Above, he wished to bestow the great conversion, but in them there was no receptive capacity, so the Buddhas did not praise; now he wishes to preach the small to accommodate their faculties and conditions indirectly, so that they are crossed over from beginning to end, and therefore the Buddhas praise him. In the first [part], the Buddhas' praise, there are five points: first, three phrases are Śākyamuni's own account of the appearance of the Buddhas. 'The Buddhas appear' means that they appear due to mindfulness of the Buddhas' power of expedients; they appear on account of the two meanings: trial consideration of the teaching and meeting receptive capacity. From 'excellent' onward, the second [part], comprising one line and one phrase, clarifies that the Buddhas properly praise Śākyamuni for being able to conceal the real and set forth the expedient, hence saying 'excellent'. Dispensing the three for the sake of the one to lead them into the Buddha's wisdom—this is the 'foremost guide'. 'Attaining this unsurpassed Dharma' refers to attaining the foremost, subtle real wisdom. 'Yet using the power of expedients' means following all Buddhas in concealing the real and employing the expedient. From 'we also all have attained' onward, the third [part], comprising one line, clarifies that all Buddhas also conceal the real and employ the expedient, as in the text. From 'having little wisdom and delighting in lesser dharmas' onward, the fourth [part], comprising one line, explains both meanings together: because sentient beings have little wisdom and cannot bear to hear the great, he conceals the real, and because they furthermore delight in the lesser, he dispenses the expedient. From 'although again expounding three' onward, the fifth [part], comprising half a line, concludes both meanings together: although again expounding three, it is ultimately to reveal the real. From 'Śāriputra, you should know' onward, the second [part], comprising two lines, clarifies Śākyamuni's responsive accord. Having heard the Buddhas' praise, he responded with 'Namo'—'Namo' here means reverently obeying; this again has two parts: first, one line utters words of responsive accord; following that, one line is mindfulness of according with beings' receptive capacities. From 'pondering this matter' onward, the third [part], comprising one line and a half, properly clarifies dispensing the teaching. 'The quiescent and extinct mark of all dharmas / Cannot be expressed in words' onward refers to the previously explained principle of the Middle Way natureless Buddha-seed; this principle is not of the nature of numbers and cannot be spoken, yet now through expedients it is expounded as the three vehicles; further, it is neither arising nor ceasing, yet through expedients it is expounded as arising and ceasing; further, the principle of biased truth likewise cannot be demonstrated or spoken, yet because of expedients it is expounded through the four gates. First, he taught impermanence to the five men, which is the gate of being. From 'this is called turning the Dharma wheel' onward, the fourth [part], comprising one line, clarifies accepting practice and awakening to entry. Turning the Dharma of converting others within the Buddha's mind and conveying it into the minds of others is called turning the Dharma wheel. When Kauṇḍinya first attained the vision of the truths, he immediately severed the afflictions of view, partially realized the truth of cessation, and also partially attained nirvāṇa with remainder; the sound of nirvāṇa arose from this, and thereby he was able to become an aśaikṣa, wherefore the name 'arhat' came to be. He who can teach the Dharma of the three vehicles is called the Buddha; the three vehicles taught are the Dharma; the arhats and others who have seen the truths are called the Saṅgha; thus the Three Jewels appeared in the world.

5.13

From 'since distant kalpas past' onward, the second [section], comprising one line, resolves doubts. Doubting the master, one might say: 'Could it be that the Buddha was initially unable to discern receptive capacity, and only upon recalling all Buddhas did he come to know their faculties and natures?' To resolve this, it is explained: 'It is not that I did not know how to employ expedients, but specifically wishing to conform [with them], I recalled all Buddhas; it is not that only upon beginning to recall them did I come to know it; since distant kalpas past, seeing that they delight in the lesser, I already praised and showed it to them to cause them to exhaust all suffering; therefore upon hearing the lesser they immediately attained liberation.' Doubting the disciples, one might say: 'How could sentient beings, briefly hearing it in a single lifetime, immediately realize arhatship?' To resolve this, it is explained: 'Since distant kalpas past, he praised and showed it to them; according with their original habituation, they quickly attained the Way.' The old [commentary] says: 'This verse points ahead to the meaning of the Life Span Chapter; now we clarify that in terms of secret meaning, it might be like this, but in terms of explicit meaning, that is not so. Why? When about to clarify the life span, even Maitreya himself did not know it; how could a single verse here point ahead to it?' Here we resolve doubts to parse the text. From 'I see the Buddha's sons and others' onward, the third [section], comprising six lines, versifies the above revealing of the real; the text is complete with the four unities: first, from 'I see the Buddha's sons' onward, two lines versify the unity of persons—practitioners of the three vehicles are all Buddha's sons, the preceding text also containing this meaning; from 'I then had this thought' onward, the second [part], comprising one line, versifies the unity of principle—teaching the Buddha's wisdom for them, which is the aforementioned knowledge of all modes and buddha knowledge and vision; from 'Śāriputra, you should know' onward, the third [part], comprising two lines, versifies the unity of teaching—'only teaching the unsurpassed Way' is the unity of teaching; from 'when bodhisattvas hear this Dharma' onward, the fourth [part], comprising one line, versifies the unity of practice—because 'all shall also become Buddhas', it is the unity of practice. Furthermore, in this text there are four senses: first, two lines clarify the activation of the Mahāyāna receptive capacity, also called seeking the fruit; next, two lines and one phrase clarify the Buddha's joy, because sentient beings attain the benefit of the Mahāyāna; next, three phrases properly reveal the real; next, one line [clarifies] accepting practice and awakening to entry. Clarifying that seeking the fruit occurs because receptive capacity is activated, and receptive capacity being activated leads to seeking the fruit, this should involve four propositions: there are cases where obstacles are removed but receptive capacity is not yet activated, as with all the arhats at the time of the Tripiṭaka: because they delighted in the lesser, although turbid obstacles were removed, their great faculties were dull, so the wondrous receptive capacity was not yet activated; there are cases where the great receptive capacity is activated but obstacles are not yet removed, as with ordinary beings and others in the Lotus Sūtra who have not yet severed fetters, but because their great faculties are sharp, receptive capacity is activated; there are cases where obstacles are immediately removed and receptive capacity is immediately activated, as when expounding the Innumerable Meanings they realized the fruits of the two vehicles, and right in that assembly the great receptive capacity was immediately activated; there are cases where obstacles are not yet removed and the great receptive capacity is not yet activated, namely the five thousand and their like. 'Those who aspired to seek the Buddha Way' means seeking the great, not seeking the minor fruit. Seeking has three senses: first, the great receptive capacity inherently resonates with the fruit, which is seeking discussed within receptive capacity; second, seeking secretly within the mind, wondering whether one will attain it or not, which is this meaning; third, seeking by uttering words, which is the earnest three entreaties. Within the past teaching there were already the two [inner] seekings, but words had not yet been uttered; coming to this day, all three seekings are present.

5.14

Question:

5.15

In the past, exiting the burning house and seeking the three was seeking through receptive capacity and mind; the text says, 'as previously promised'; this is seeking the three, so how does it pertain to seeking the one?

5.16

Answer:

5.17

Coming out and not seeing them, there must be a different path; using the three promised in the past, they seek this different intent; thus it can also be regarded as seeking the one.

5.18

'All with respectful minds / Came to my place': one [commentary] says: 'Shamed by the lesser and yearning for the great, the great receptive capacity resonates with the Buddha, hence it says "came to the Buddha's place".' Now we clarify that not only did their receptive capacity reach the Buddha's place, but their bodies also arrived, as in the Innumerable Meanings where the fourfold assembly surrounded him, with palms joined and respectful minds, wishing to hear the complete Way. 'Having formerly heard from the Buddhas / The Dharma expounded by expedients': in this, they were first subdued in flavour, accepting and practising the expedients of the three teachings—the Tripiṭaka, six pāramitās, shared, and distinctive teachings; having been seasoned and matured through this, their obstacles were removed, their receptive capacities were activated, and they sought the great. From 'I then had this thought' onward, two lines and one phrase clarify that obstacles are removed and the Buddha rejoices. The Buddha appeared for the sake of the Buddha's wisdom; in the past, obstacles were heavy and there was no receptive capacity, so he could not immediately teach the Buddha's wisdom; in the interim, although obstacles were removed, he was still not yet able to teach it; now that receptive capacity is activated, it is precisely the time to teach. In the past, sentient beings' faculties were dull and their wisdom was small, and he feared they would slander the Dharma and fall into evil [realms], so it was not yet the time to teach; now their faculties are sharp and their aspirations great, and hearing it they will certainly believe and understand, so the Buddha rejoices. 'Without fear' means not fearing that clinging to the small and slandering the great will give rise to offenses and falling into evil [realms], hence it is said 'without fear'. The three phrases from 'amidst the bodhisattvas' onward properly reveal the real. The five vehicles are crooked and not straight; the shared and distinctive are biased and lateral, not upright; now all those biased and crooked [teachings] are abandoned, and only the upright, single Way is expounded. The one line from 'when bodhisattvas hear this Dharma' onward clarifies accepting practice and awakening to entry; the six pāramitās and shared [teachings] encompass both kinds of bodhisattvas; initially hearing the abbreviated expounding, old attachments were stirred and new doubts brought forth, which now have all been removed; this applies not only to bodhisattvas, but also to the two vehicles. As for saying 'śrāvakas shall all become Buddhas', the past teaching did not state that the two vehicles would become Buddhas, but now their practice is conferred with prediction; could conferring prediction be only for the two vehicles? Could removing doubts be only for bodhisattvas? When mentioned reciprocally, both are complete.

5.19

Question:

5.20

What doubts did the bodhisattvas have?

5.21

Answer:

5.22

The Tripiṭaka teaching says that for three asaṃkhyeya [kalpas] delusions are not yet severed, and as soon as they are severed one enters the truth; the shared teaching says that bodhisattvas sever active afflictions and retain residual habits, and when the habits are exhausted they immediately attain buddhahood. When they initially heard the brief exposition all called expedient, where after all were the truth of the past and the attainment of the past to be found? Furthermore, the three vehicles study the one path together; why should there be any distinction? Now, hearing the Lotus Sūtra, all doubts are swept clean, leaving not a particle behind.

5.23

From "Just as the buddhas of the three periods of time" downward is the fourth [section], five and a half gāthā lines, which praises the rarity of the Dharma as before, not primarily serving as the basis for the subsequent non-falsity of the parables. This comprises two parts: first, one line praises the wonderful Dharma as such as above; the wonderful Dharma is the expedient and the real. "Just as the [buddhas of the] three periods of time" adduces identity with the buddhas' use of the expedient; the expedient is the model for guiding beings. "Preach the Dharma free from differentiation" adduces identity with the buddhas' revealing the real; as for the real, the path of words is cut off, so how could any model remain? Furthermore, the expedient and the real are fundamentally without differentiation; it is for those of dull faculties and minor wisdom that the expedient and the real are differentiated. Now, returning to awaken to and enter the non-duality of the one and the three, one knows that what the buddhas preach is the non-differentiation of the three and the one. All buddhas are like this; why should I alone be so? The four and a half lines from "When buddhas appear in the world" downward praise its being preached only after a long time, as above. Above it also cited the udumbara blossom; in the gāthās it again speaks the two lines "When buddhas appear in the world." Only after a long and distant time does a buddha appear; this brings up the difficulty of encountering the person. The two lines "Even if they appear in the world" bring up the difficulty of the Dharma, just as the present Buddha appeared in the world and only after forty-odd years revealed the real truth (and so forth). The two lines "Through immeasurable and incalculable kalpas" bring up the difficulty of hearing the Dharma, just as the group of five thousand, with the brahma voice filling their ears, crossed over their seats and departed; how could hearing not be difficult? The two lines "Those who are able to listen to this Dharma" bring up the difficulty of those who faithfully accept it; among the entire assembly, only Śāriputra attained it first, while those of intermediate and lower [faculties], though listening, were not yet able to comprehend. Citing the udumbara blossom illustrates the four difficulties above; it corresponds only to the difficulty of hearers, and the rest can be understood by analogy.

5.24

From "Do not have any doubts" downward is the fifth [section], two and a half lines, which praises non-falsity as above, again in two parts: first, one and a half lines [state] not to give rise to doubts regarding a trustworthy person; next, the one line from "You, Śāriputra..." [states] not to give rise to doubts regarding a trustworthy Dharma. As for "Dharma King": when one is a human king his words are not two; when the Buddha is the Dharma King, how could he permit false speech? Expedient means may well be provisional and false, but how could the real truth be empty? Having heard the Dharma King preach the Dharma, do not give rise to doubts. Formerly [commentators held that] the seven lines from "You, Śāriputra" downward do not reiterate urging faith, but are merely the intent in Śākyamuni's section of encouraging faith and propagating the sūtra. That text had two parts: first, five and a half lines bid them propagate the sūtra so that they practice the cause; next, one and a half lines briefly bestow a prophecy. The first line bids them admire the effect and practice the cause, requiring them to propagate the sūtra: having been stored in the Buddha's mind for forty-odd years without others knowing it is called "secret"; the direct path of the One Vehicle universally subsumes the myriad paths, hence it is called "essential." The line from "Because of the evil world of the five turbidities" downward explains the secret and essential, clarifying that those with heavy obstacles can never understand, which is why the Tathāgata kept it secret and did not proclaim it rashly. The two lines from "In future ages" downward clarify the substance of propagating the sūtra: the first line clarifies that one should not preach it to unwholesome persons, and the latter clarifies that one should preach it to wholesome persons. The one and a half lines starting from "Śāriputra" doubly conclude both meanings: the first line concludes the secret and essential, clarifying that this Dharma is like this—first using myriad kotis of expedient means and only then showing the real; the latter half line concludes the substance of propagating the sūtra: those who do not train and study cannot comprehend, which directly concludes not preaching to the unwholesome, while also implying that those who train and study are able to comprehend, and thus to them it may be preached. The one and a half lines from "Since you already know" downward briefly bestow a prophecy: the upper three lines treat their having understanding; the middle line clarifies their being without delusion; the lower half gāthā clarifies their receiving a prophecy. Since they have understanding and are without delusion, they should truly rejoice and become buddhas. Bestowing a prophecy here opens the basis for Śāriputra and others below receiving prophecies; propagating the sūtra here opens the basis for instructing Śāriputra below to transmit [the teaching]—such was the old view.

5.25

I now clarify: from "five turbidities" downward is the sixth [section], six lines, which reiterates selecting the assembly and urging faith; since this text was present above, why would it not be praised nearby? It also has two parts: first, three lines praise selecting the assembly; next, three lines praise urging faith. The one line on the "five turbidities" praises selecting out those who are not disciples of the Buddha as above. Why? If one delights in various desires, this is practicing the deeds of Māra, and so they must be selected out. The previous text says that clinging to nirvāṇa makes one not yet a disciple of the Buddha; when this text says clinging to birth and death, how could that be a disciple of the Buddha? They mutually select out those who are not. "Never seek the Buddha path" praises selecting out the overweeningly arrogant as above. The overweeningly arrogant claim to have attained the superior Dharma when they have not, and therefore such people do not seek the Buddha path. The one line "Evil persons in future ages" praises that those who understand the meaning after the Tathāgata's parinirvāṇa are difficult to find, as above. The one line "Those with shame and purity" praises that if they encounter other buddhas they will attain decisive resolution. The next three lines reiterate urging faith as above, [stating that] it is impossible not to believe this Dharma. The first one and a half lines urge faith in the expedient; the next one and a half lines urge faith in the real. Being without doubt concerning the real and the expedient, they know for themselves that they will become buddhas (and so forth).

5.26

Explanation of the "Parable Chapter"

5.27

First, the general explanation: "pì" (analogy) means comparing and likening; "yù" (parable) means enlightening and instructing. It relies on this to compare with that, lodging the shallow to instruct the deep. Previously, the prose and gāthās on the five buddhas were broadly clarified; those of superior faculties and sharp wisdom heard the perfect [teaching] and attained awakening, while the intermediate and lower sorts harboured confusion and had not yet dispelled it. With ceaseless great compassion and boundless skillful wisdom, [the Buddha] again moves the trees to instruct about the wind, and raises a fan to illustrate the moon, so that they may awaken and understand; hence it is called "parable." As for the specific explanation: worldly phenomena are used to compare with supramundane phenomena, so that relying on what previously existed they hear what has never existed before and leap with joy—as in the sūtra, worldly sons and fathers illustrate supramundane teachers and disciples. Furthermore, worldly phenomena of arising are used to compare with supramundane phenomena of arising, causing them to receive the Buddha's voice and teaching without losing the Mahāyāna—as in the sūtra, the father knows that his various sons each have their prior preferences for precious playthings. Furthermore, worldly cessation is used to compare with supramundane cessation, so that although they have attained the undefiled, hearing it also removes sorrow and affliction—as in the sūtra, I am their father and should pull them out of their suffering and distress to spare them from burning and boiling. Furthermore, worldly non-arising and non-cessation is used to compare with supramundane non-arising and non-cessation, causing them to dwell securely in real wisdom, [thinking] "I will definitely become a buddha"—as in the sūtra, riding this jeweled carriage straight to the bodhimanda. One should know that the Buddha uses a single voice to speak the parable, skillfully enabling intermediate and lower [faculties] to attain the benefits of the four siddhāntas; hence it is called the "Parable Chapter."

5.28

As for explaining according to the teachings: the Buddha's original intent was to praise the Buddha Vehicle, but because beings could not bear it, he immediately recalled the great compassion and expedient means of former buddhas, went to the Deer Park, and praised the three carts. The two vehicles ferry themselves across with the inferior and intermediate, their grace not extending to others; the bodhisattva yokes the ox to transport others out of the fire, and is thus called a mahāsattva—this is the parable in the Tripiṭaka teaching. Furthermore, the three persons equally fear being burned and boiled: the śrāvaka is like a roe deer fleeing straight ahead without looking back; the pratyekabuddha is like a mother deer both galloping and looking back; the bodhisattva is like a great elephant whose body wards off knives and arrows, bringing the entire herd out intact. The Nirvāṇa [Sūtra] speaks of "the hare and the horse"—this is the parable in the shared teaching. Furthermore, the three vehicles have recent aspiration, shallow affinity with the principle, and weak wisdom; in severing shared afflictions they cannot exhaust the limits or reach the bottom, so it is not a pāramitā; the bodhisattva has aspired since long ago, the principle is deep and wisdom strong, severing distinctive afflictions and exhausting the source and nature. The Large [Prajñāpāramitā-sūtra] says: "The two vehicles are like fireflies, the bodhisattva is like the light of the sun." This is the parable in the distinctive teaching. Furthermore, upon first seeing my body and hearing what I preach, they immediately faithfully accept it and enter the Tathāgata's wisdom; people such as these are easily transformed and saved, causing the Tathāgata no weariness or distress—just as in the Avataṃsaka, phenomena are immediately the real, with no need for parables. For those who had not entered, for forty-odd years he further used different expedient means to assist in revealing the paramārtha; today in the Royal City he decisively preaches the Mahāyāna, universally causing all to open, demonstrate, awaken to, and enter the wisdom of the Buddha, not letting a single person attain extinction alone. The present is like the beginning, and the beginning is like the present, without two and without difference. Those of superior faculties and sharp wisdom understand upon hearing, causing the Tathāgata no weariness or distress, and likewise have no need for parables; it is only because the intermediate and lower [faculties] stirred up attachments and produced doubts, hesitating at the crossroads, that today's parable of the great carriage was needed to attain benefit—this is called the parable in the perfect teaching. Origin and traces, and contemplation of mind, can be understood by analogy, so they are not recorded again (and so forth).

5.29

The Dharma exposition has five sections of text: the first is just completed, while four are not yet concluded. This chapter should be placed after the verses spoken by the devas and before the parable of the burning house; the editor of the sūtra simply adjusted the scrolls and placed it at the beginning of the understanding section. Moreover, someone said: "To inspire those of intermediate faculties, it was placed at the beginning of the second scroll; just as the question and answer on the six omens served as the preface to the Dharma exposition, the understanding and receipt of prophecies serve as the preface to the parable exposition." This is mere human sentiment; if placed after the Dharma exposition, would those of intermediate faculties not be awakened? This understanding section expresses what was heard and relates what was understood; in the prose, hearing and understanding are explained together, while in the gāthās, hearing and understanding are presented separately; hence it is called the understanding section.

5.30

The text has two parts: first, the sūtra master's narration; second, Śāriputra's own statement. The narration has two parts: namely, inner understanding and outer comportment. Inner understanding in the mind is called "joy"; joy stirring the physical form is called "leaping." Hearing the wonderful Dharma from a wonderful person and attaining wonderful understanding—if encountering a single fortunate event one still claps hands with delight, how much more so when the three joys are fully present, how could one not leap? The text says: "Now, hearing this Dharma sound from the World-Honoured One, my heart is filled with leaping joy." The coming together of inner and outer brings about this joy; this is the explanation according to the worldly [siddhānta]. Furthermore, abandoning the small and studying the great, casting aside poverty to serve in a thatched hut, and receiving the wealth of a grand estate—the text says: "Today I finally know that I am truly a son of the Buddha." Therefore he is joyful; this is the explanation according to the individual adaptation [siddhānta]. Furthermore, sorrow and regret are both cast aside, doubts and difficulties are completely removed, and inner and outer obstacles become broad and brightly illuminated—the text says: "I had already attained the exhaustion of outflows, but hearing this also removed my sorrow and affliction." Therefore he is joyful; this is the explanation according to the counteractive [siddhānta]. Furthermore, what a son of the Buddha should attain has all already been attained—the text says: "Dwelling securely in real wisdom, I will definitely become a buddha." This is the explanation according to the paramārtha-satya [siddhānta]. As for explaining according to the teachings: joy is rejoicing at entering a stage; yet an arhat has left the cage of the triple realm, destroyed the seeds and fruits of the four entrenchments, feeling no sorrow when facing harm and no delight when meeting profit; the joy spoken of now is definitely not worldly joy. If the brightness of patience regarding suffering has arisen, or if ultimate no-learning [is reached], these were already attained before, and now one should not rejoice anew; if the three persons share the path without speech, though their analytical breakdown differs their realization of emptiness is identical, and this joy of identity was attained long ago, so they would not rejoice anew either. If contemplation of the two emptinesses serves as the expedient path, contemplation of the provisional sweeps away the narrow pettiness of the two vehicles, and contemplation of emptiness sweeps away the noisy clamour of ordinary people; going beyond the evils of the two extremes, one attains great joy: relying on the perfect [teaching] one awakens to the Stage of First Aspiration, which is called the Joyous Stage; the First Practice is also called the Joyous Practice; the First Bhūmi is also called the Joyous Bhūmi. Since Śāriputra has superior faculties and sharp wisdom, his joy must be that of leap-transcending entry; even if not leap-transcending entry, it is still called joy. These are all explanations according to the teachings.

5.31

As for the explanation according to origin and traces: Śāriputra attained buddhahood long ago with the name Jinlongtuo; in traces, he assists Śākyamuni as the wisdom disciple on the right. Beginning from non-Buddhists he pulled them from heterodoxy to return to orthodoxy, showing the joy of the milk flavour to benefit ordinary beings; next he showed the joy of the curd flavour to benefit the worthy and noble; next he showed the joy of the raw and clarified butter flavours to benefit bodhisattvas; now he produces ghee to enter buddha knowledge and vision, giving the joy of benefit to those who study the Buddha path. Such joys as these are all the work of traces. The contemplation-of-mind explanation is not recorded again (and so forth).

5.32

As for explaining the external deportment, "immediately rising and joining his palms" is called bodily receipt and understanding. Formerly, expedient and real were two, like palms unjoined; now he understands that the expedient is just the real, like two palms joined together. "Facing the Buddha": formerly, the expedient was not the Buddha's cause, and the real was not the Buddha's fruit; now he understands that the expedient is just the real, constituting the great, perfect cause. Because the cause must tend toward the fruit, it says, "joining his palms and facing the Buddha." "Gazing upward at the Honoured Face" signifies his understanding of the real: the real is the Buddha's realm, not an expedient dharma. Gazing upward at the Honoured Face without any other thought signifies the opening of the buddha knowledge and vision. Mental understanding of the real is also understanding of the expedient; bodily receipt of the expedient is also understanding of the real—each mentions one side. From "said to the Buddha" onward, it is verbal receipt and understanding; that is, Śāriputra's own presentation. The text has two parts: first, the prose; second, the gāthās. The first text has three parts: first, presenting the sections of the three joys; second, explaining them; third, concluding and confirming them. "Now from the World-Honoured One" marks joy of the body, because my body sees the Buddha's body. "Hearing this sound of the Dharma" marks joy of speech, because depending on the Buddha's mouth, hearing it he rejoices. "Attaining what was never before [attained]" marks joy of mind, because my mind understands the Buddha's intention. These present the sections. Next, from "Why is this?" downward, the second part explains them, raising former losses to reveal present gains. From "Why is this?" up to "immeasurable knowledge and vision," it clarifies that in the past, not seeing the Buddha was a loss: in the past, when the Buddha conferred prophecies on bodhisattvas, I had no part in this affair, and the meaning of seeing the Buddha was distant; since I did not see the Buddha, there was no joy of the body. As for "hearing such Dharma as this": when the sun shone on the high mountain, there was an esoteric sense of hearing, but exoterically it was like being deaf and mute, not having the path to hear such Dharma; it was merely in the Vaipulya teaching that hearing the real wisdom of the Mahāyāna did not differ from the present, hence it says "hearing such Dharma as this." "Receiving prophecy": this too was giving prophecies to bodhisattvas in the Vaipulya [teachings], where those of the two vehicles had no part in the affair. "Deeply grieved and distressed": in the *Viśeṣacintā* and the *Vimalakīrti*, hearing the praise of the great and the censure of the small, he internally doubted and externally felt humiliated, which is called being "grieved and distressed." "Lost all knowledge and vision": losing the vision of the Buddha eye and losing the knowledge of the Buddha wisdom. From "World-Honoured One" up to "not the World-Honoured One," it clarifies the loss of not hearing the Dharma in the past: truly because the body dwelt in mountain forests while the mind clung to the small path, he did not hear the Dharma, and therefore had no joy of speech. "I was once dwelling alone": the place where he pondered his fault. "Equally entering the Dharma-nature": precisely bringing forth his fault. He clung to the one principle entered, and doubted the accessible gates of the three teachings. Since the one principle is identical, why had I lost knowledge and vision? Since the three teachings differ, why did bodhisattvas receive prophecies? If they received prophecies, then the Tathāgata was partial—hence it became a fault. Now relating this loss, he speaks of repenting his fault. "It is the fault of us [alone]": it was due to my deluding myself about the expedient; what did it have to do with principle or teaching? It was due to my being confused about the real; what did it have to do with the Buddha being partial? Recalling his former wrong and looking up to thank the Tathāgata—this is taking the fault upon oneself. From "Why is this?" up to "constantly reproaching myself," it clarifies the loss of having no understanding in mind: truly because not waiting for the exposition of that from which it originated, he had no understanding of the real; and because not recognising expedient means, he had no understanding of the expedient. Because understanding was absent, there was no joy of mind. The former losses having been made manifest, present gains naturally appear. Not waiting for the exposition of that from which it originated is reproaching oneself for not understanding the real; not understanding expedient means is reproaching oneself for not understanding the expedient. "That from which it originated" has two meanings: first, not accepting and confronting it before; second, not remaining and waiting for it after. First, illuminating the high mountain clarifies the wisdom of the three truths, which is attaining the cause of buddhahood; using this to confront me, yet I did not accept it, losing it beforehand. All buddhas, after a long time in the Dharma, must inevitably preach the real; yet I did not remain and wait. Between these two pillars, hastily seizing the small, he understood neither real nor expedient, just as the text says. From "Yet now from the Buddha" downward, it concludes and confirms the three joys: first concluding, then confirming. "From the Buddha" concludes the joy of the body; "hearing the Dharma" concludes the joy of speech; "cutting off all doubts and regrets" concludes the joy of mind. "Only now do I know that I am truly a Buddha's son" confirms the meaning of drawing near to the Buddha. "Born from the Buddha's mouth" confirms [the joy of] speech. "Born from the transformation of Dharma" confirms [the joy of] mind. Interpreting the text in this way, the text is completely explained and the principle is clearly revealed. Further using the four siddhāntas to interpret the text: from "Now from the World-Honoured One" downward is the worldly joy; from "Why is this?", raising former loss to reveal present gain, is the individual adaptation joy; from "World-Honoured One, since the past," is the counteractive joy; from "Only today do I know" downward is the paramārtha joy. Further clarifying the four siddhāntas in terms of the joyful mind: the mind's joy stirs and delights, always something never before had; joy stirs vitarka and vicāra, and further stirs in bodily form, and so on.

5.33

The gāthās have twenty-five and a half lines, divided into three parts:

5.34

First, one line versifies the presentation of the three joys, citing 'I heard' and concurrently obtaining the Buddha.

5.35

From "Since the past" downward, the second part of twenty-two lines versifies the explanation of the three joys, which is again divided into three: now, the first one and a half lines versify the joy of seeing the Buddha. The prose clarified the loss of knowledge and vision; the verses clarify not losing the Mahāyāna. Above, it discussed loss and discussed distance; the verses discuss proximity and discuss attainment—they mutually reveal each other. From "I dwelt in mountain valleys" downward, the second part of eleven lines versifies the above not hearing the Dharma, again divided into two: first, nine lines versify the above bodily distance and therefore not hearing; next, from "I originally clung to wrong views" downward, the second two lines versify the above entering the Dharma-nature and therefore not hearing. Wrong views are clung to by ordinary mortals; entering the Dharma-nature is clung to by those of the two vehicles; both did not hear the Dharma. "I once during day and night": saṃsāra is night and nirvāṇa is day—is nirvāṇa within saṃsāra, or outside saṃsāra? When one attains awakening, both doubts are dismissed. Furthermore, saṃsāra and nirvāṇa are both night; when this doubt is removed, it is called day—when the sun rises, both doubts are dismissed. Furthermore, there are two kinds of people in the world: first, those who begin by studying the Mahāyāna; second, those who practice the small and then enter the Mahāyāna. Measuring their characteristics, those who enter directly are inferior—just as, by analogy, those who enter from the *Abhidharma* are superior. Bodhisattvas should also be like this: those who enter in the *Avataṃsaka* are weaker in guiding others, while those who enter through the purification of the five flavours are superior. From "Yet now I myself have awakened" downward, the third part has nine and a half lines versifying the above joy of the mind attaining wonderful understanding. Above, it clarified not waiting for that from which it originated and not understanding expedient means; in the verses, it clarifies attaining that from which it originated and also understanding expedient means. Hearing that he will become a buddha is that from which it originated; hearing that the five buddhas' paths are identical and understanding māra and non-māra is understanding expedient means—mutually displaying one side, the section on the five buddhas is precisely the receipt of the text. From "Hearing the Buddha's gentle and soft voice" downward, the third part has two and a half lines versifying the above conclusion and confirmation, as in the text.

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妙法蓮華經文句 — Classical Chinese