[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt) › 5.57 # 妙法蓮華經文句 5.57 English (machine translation) 5.57 - **Language:** English ### [5.57](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.57) From "The elder thought to himself" onward is the second \[section\], the parable of setting aside the tables and using the carts, which illustrates the preceding \[passage on\] putting aside the Great and dispensing the Small. The preceding six and a half lines showed that gauging suitability for the Great failed; the following eleven lines show that gauging suitability with the Small succeeded. Above, the failure had three aspects: first, contemplating the Great to gauge suitability; second, lack of capacity; and third, cessation of teaching. Here the parable is divided into two: first, gauging suitability with the approach of exhortation; second, gauging suitability with the approach of admonition. Each of exhortation and admonition has three aspects: first, gauging suitability; second, non-acceptance; and third, letting go. The three for the approach of exhortation are: first, from "The elder thought to himself: 'My body and hands possess strength'" onward, illustrating the earlier reflection on using the great teaching, when "For three times seven days I reflected on such matters"; second, from "He reflected further" onward, which explains that the sons did not accept, illustrating the earlier lack of capacity, \[where it says\] "Sentient beings' faculties are dull; how could they be saved?"; third, from "They may fall down and be burned by the fire" onward, which is letting go of gentle guidance, illustrating the earlier cessation of teaching due to lack of capacity, \[where it says\] "I would rather not teach the Dharma, but swiftly enter nirvāṇa." "The elder thought to himself" onward illustrates the earlier three times seven days of reflection. "Body and hands" and so forth cites the later matching passage, which says, "Only with the power of supernatural abilities and the power of wisdom," to explain this parable: the body illustrates carrying them with supernatural abilities, and the hands illustrate pulling them out with wisdom. Relying on the virtue of eradication in samādhi, there are supernatural abilities; relying on the virtue of knowledge in wisdom, there is preaching the Dharma. The power of knowledge and eradication can achieve the Dharmakāya. This knowledge and eradication also enter through the two approaches of exhortation and admonition: exhortation is the individual adaptation siddhānta, and admonition is the counteractive siddhānta. These two siddhāntas serve as expedient means for the paramārtha siddhānta. The Tathāgata first wished to use the approach of exhortation to gauge the suitability of sentient beings, causing them to practice all good and achieve the ten powers, fearlessnesses, and all-knowledge, yet sentient beings could not bear it. Next, he wished to use the approach of admonition to gauge their suitability, causing them to refrain from all evils and realize great nirvāṇa, yet sentient beings could not bear it, so due to lack of capacity teaching ceased. Thus we know that reflecting on using the Mahāyāna was merely the two siddhāntas of exhortation and admonition, supernatural abilities, and knowledge and eradication. Therefore, the earlier text says, "Adorned with the power of concentration and wisdom, by this I will save sentient beings"—that is its meaning. The earlier praise of the elder, "His years advanced and decrepit," illustrated knowledge and eradication; knowledge and eradication are precisely the strength of body and hands. As for "flower-plate and low tables," the Tripiṭaka master says that the flower-plate (\*puṣpa-puṭaka\*) is a foreign vessel for holding flowers, used to store them when presenting them to noble persons. An old commentary states: "The flower-plate illustrates Mahāyāna causes, and the low tables illustrate Mahāyāna fruits; first gauging suitability with Mahāyāna causes and fruits resulted in a lack of capacity." An old commentary also states: "These objects illustrate the Mahāyāna's discipline, concentration, and wisdom: in the first seven days reflecting on the Dharma attained is like using the flower-plate; in the second seven days reflecting on the faculties and conditions of sentient beings is like using the small table; in the third seven days reflecting on the kindness of the tree and the earth is like using the large table." It is said this meaning comes from the Āgamas. Now, taking the text of the matching parable: if I were merely, with the power of supernatural abilities and the power of wisdom, to praise the Tathāgata's knowledge and vision, powers, and fearlessnesses, sentient beings could not be saved thereby. The power of supernatural abilities is the body, and the power of wisdom is the hands, as explained before. Knowledge and vision illustrate the flower-plate, fearlessnesses illustrate the small table, and the ten powers illustrate the large table. The Tathāgata uses supernatural abilities to initiate these three dharmas, and uses wisdom to proclaim these three dharmas; having no capacity, teaching ceased. The flower-plate and low tables are simply distinctions of brief, intermediate, and broad. The brief explanation is called the Tathāgata's knowledge and vision: "knowledge" is all-knowledge, and "vision" is the Buddha-eye; the name is brief but the meaning is profound, like the flower-plate having a single base yet containing much. The intermediate explanation is called the four fearlessnesses, corresponding to the Four Truths like a small table, which is somewhat broader in Dharma and somewhat safer for beings. Or, making a broad explanation, it is called the ten powers: comprehensively encompassing horizontal and vertical, like a large table with many legs having no danger of overturning, it is broad in Dharma and greatly safe for beings. Reflecting during the three times seven days, he wished to produce such broad and brief Buddha-dharma, yet sentient beings could not bear it; therefore it speaks of the flower-plate and low tables. - [Previous: 5.56](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.56) - [Next: 5.58](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.58) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5) ## Linked texts (1) - [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718.5.57) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.57](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.57) · Pramāṇa