妙法蓮華經文句 6

English (machine translation) 6

Language: English

Second, the gāthās, consisting of one hundred and sixty-five lines, are divided into two parts: the first hundred lines versify the preceding prose, and the subsequent sixty-five lines explain the method of transmitting the sūtra. The preceding prose contained the opening parable and the correlated parable; the verse summary likewise has two parts: first, sixty-five and a half lines versify the opening parable; next, thirty-four and a half lines versify the correlated parable. The first part also has two sections: first, thirty-three lines of verse versify the general parable; next, thirty-two and a half lines of verse versify the specific parables. The general verse covers six meanings; within the six meanings, it directly versifies four of them, implicitly covering the other two: versifying the house implicitly includes the single gate, and versifying the five hundred persons implicitly includes the thirty children. The initial single line clarifies the elder, which directly versifies the title and rank above, thereby also implicitly including his name, deeds, and praised virtues. Possessing the virtue of an elder among men, one knows that his reputation and deeds are universally revered throughout the country and towns, and one also knows that both his internal and external years and virtues are eminent; internally correlated with 'Bhagavān' as the title and rank, one naturally knows that he is endowed with the myriad virtues of wisdom, eradication [of defilements], loving-kindness, and compassion. From 'There was a great house' downward is the second part, consisting of three lines and one phrase, which versifies the second parable above—that of the house—divided into two: the first single line versifies the vastness of the house; from 'That house was old' downward, the second section of three lines broadly details the substance of the house, illustrating the aspects of its burning, hence we know that this versifies the substance of the house. The triple realm having no beginning is 'ancient'; not being recently constructed is 'old'; being impermanent and wretched is called 'suddenly decayed.' It is also said that the head is the hall, the belly the chamber, and the back the dwelling; impermanence in unbroken succession of thought-moments is 'lofty and perilous.' Another interpretation says: the form realm is the 'hall,' the desire realm the 'dwelling'; not escaping falling is called 'lofty and perilous'; the life-faculty supporting [it] is like the 'pillars'; past actions and karma are the 'foundation and steps.' It is also said that the two feet are the 'bases of the pillars'; being shifted by the three characteristics [of conditioned phenomena] is called 'decayed and rotten.' The organizing framework of the mental consciousness constitutes the 'beams and ridgepoles'; being destroyed by all kinds of suffering is like 'leaning and tilting.' It is also said that the spine is the 'beams and ridgepoles,' the buttocks are the 'foundation and steps,' and the period of declining old age is 'crumbling and ruined.' As for 'the walls,' one explanation says the four great elements are the 'walls,' the skin is the 'plaster coating,' the four postures being disordered is 'falling in confusion,' and the five consciousnesses lacking clarity and failing to govern their objects is 'loosening and separating.' It is also said: 'the walls cracked and crumbled' is like the skin wrinkling and decaying; youthful complexion being fresh and clean is like the initial plaster coating; the complexion of old age being withered and gaunt is like its subsequent peeling away; hair and beard turning white and decaying then falling out is like 'the thatch falling in confusion'; the sinews and bones growing old and weak, with joints failing to support, is like 'the rafters and eaves breaking loose.' As for 'enclosed and partitioned, twisting and winding,' Master Yin says: 'Because the thirty-six components [of the body] obstruct and barrier one another, it is called "enclosed and partitioned"; because the pig-like intestines coil around, it is called "twisting and winding." Not only shifted by impermanence, there are also impurity, suffering, and so forth; hence it says "filled throughout with filthy impurities."' Now we say: 'enclosed and partitioned' refers to the six consciousnesses; 'twisting and winding' refers to the six sense faculties. The six consciousnesses condition the six faculties to grasp objects, which is difficult and obstructed, hence called 'twisting and winding'; the six dusts [sense objects] everywhere defile the six faculties, hence called 'filled throughout with filthy impurities.' The two rounds of explanation in terms of causes and conditions and contemplation of mind are as above. From 'There were five hundred persons' downward is the third part, half a line, versifying the third parable above—that of the five hundred persons. The capacities of the three vehicles being subsumed under the five destinies implicitly includes the parable of the thirty children. From 'kites, owls' downward is the fourth part, consisting of twenty-nine lines of verse, directly versifying the fifth topic above—the eruption of fire. Regarding this there are again four sections: first, twenty-two verses clarify affairs on the ground, exemplifying the fire erupting in the desire realm; second, three and a half verses clarify affairs within holes, exemplifying the fire erupting in the form realm; third, two and a half verses clarify affairs in the air, exemplifying the fire erupting in the formless realm; fourth and last, one verse sums up that the various disasters are not just one. Regarding the fire erupting in the desire realm, it is again divided into four: first, seventeen and a half verses clarify the classes of those burned, exemplifying the ten fundamental afflictions of sentient beings; second, one and a half verses clarify the origin of the fire's eruption, exemplifying the causes for the arising of the five turbidities; third, one and a half lines directly clarify the momentum of the fire's eruption, exemplifying the actual arising of the five turbidities; fourth and last, one and a half lines clarify the aspects of being burned, exemplifying undergoing the eight sufferings and five turbidities. Regarding the first, the seventeen and a half lines are again divided into two: first, sixteen lines directly clarify those being burned; second, one and a half lines conclude generally. Regarding those being burned, there are again two parts: first, six lines clarify birds and beasts being burned, exemplifying sentient beings with the five dull afflictions; second, ten lines clarify ghosts and spirits being burned, exemplifying sentient beings with the five sharp afflictions. The first part, on the five dull afflictions, has two sections: first, five and a half lines clarify the five dull [afflictions]; second, half a line concludes. Now, the first five dull [afflictions] are divided into five: first, half a line exemplifies the affliction of conceit. Sentient beings elevate themselves and disparage others, just as birds by nature soar high and look down. The eight birds exemplify the eight conceits; the Mañjuśrīparipṛcchā-sūtra explains eight types of arrogance, which are now correlated with the eight birds: arrogance of flourishing youth is like the kite; arrogance of nature is like the horned owl; arrogance of wealth is like the eagle; arrogance of autonomy is like the vulture; arrogance of lifespan is like the raven; arrogance of cleverness is like the magpie; arrogance of practicing good is like the turtle dove; arrogance of physical appearance is like the pigeon. Overbearing others is arrogance, esteeming oneself is pride; loving oneself is greed, loving another is lust; being indignant at oneself is wrath, being indignant at another is anger; misleading oneself is foolishness, misleading another is delusion; and so on. Next, from 'vipers and serpents' downward is the second section, two phrases, exemplifying the affliction of anger. Anger has three types: vipers have abundant poison and strike without being touched, exemplifying anger arising unreasonably; vipers and scorpions sting when touched, exemplifying anger clinging to reasons; centipedes exemplify anger born of idle speculation. People in the world say that those with red necks are centipedes, while those without red necks are house centipedes. From 'geckos' downward is the third section, two lines, exemplifying the affliction of delusion. Delusion arises either independently or in conjunction: geckos, millipedes, and the like being motionless exemplifies solitary ignorance; monkeys, badgers, field mice, and the like exemplify the conjunct [delusions]. From 'various evil insects' downward, all the fetters fully arise from the root of delusion. This clarifies that the various afflictions condition one another, or condition the triple realm like crisscrossing, and their arising is swift like racing. The one line following 'excrement and urine' clarifies the objects to which the deluded mind clings, all of which are impermanent, suffering, non-self, and impure; because of delusion's lack of comprehension, one imagines purity and so forth therein and gives rise to defiled attachment, hence it says 'dung beetles and various insects gather upon it.' From 'foxes and wolves' downward is the fourth section, two lines, clarifying the affliction of greed. Greed is of two kinds: first, powerful; second, powerless. The powerful take by force and might, like foxes, wolves, and the like; the powerless can only beg and seek coarse and wretched things from others, like jackals and the like. From 'chewing and gnawing' downward, it clarifies greed grasping objects: drawing things toward oneself is like 'chewing'; acting contrary to principle is like 'trampling.' The greedy mind grasps objects, seizing either a city or an entire state, having limits and boundaries like 'gnawing.' It is also said that the greedy mind grasps objects with or without practical use: grasping what is useful is like 'chewing'; grasping what is useless is like 'trampling'; furthermore, taking little is chewing, while taking much is trampling. 'Bones and flesh scattered about' refers to accumulating the five dusts without knowing satisfaction. 'Thereupon packs of dogs come vying to grab and seize' refers to this powerful greed grabbing and seizing the powerless, meaning kings and robbers. 'Starving, emaciated, anxious, and frantic': constantly not knowing satisfaction is like starving; seeking but failing to obtain is like being emaciated; scheming and searching in all manners is like being anxious and frantic; a person of many desires is poor despite being wealthy. Greed based on craving craves the flesh of the five dusts; greed based on views craves the bones of principles: searching out knowledge and views results in many understandings, which is having abundant bones, and dogs needing bones vie to snatch them. Within minds possessed of views, not having obtained the food of the true Dharma is called starving; being unable to subdue and sever views is called emaciated; seeking explanations everywhere is called anxious and frantic. One explanation says: this refers directly to the greedy person's longing, hope, and yearning. 'Fighting, quarreling, clawing, and tearing' is the fifth section, two phrases, exemplifying the affliction of doubt. Hesitating between the two extremes is called doubt; undecided about right and wrong is fighting and quarreling; the mind deeming it right is called tearing, while again deeming it wrong is clawing. 'Snarling and barking' means uttering words to debate and decide the principles of right and wrong. The two phrases 'terror and dread' form the second section, concluding the five dull afflictions above.

6.3

From "in every place there are" down is the second [section], consisting of ten lines, explaining the five sharp proclivities. There are two [parts]: first, half a line generally explains the sharp proclivities, as the sharp proclivities universally take the five aggregates and four truths as cognitive objects, so below it says "in every place there are." Now ghosts and spirits possess supernormal powers and intelligence, whereas birds and beasts do not; therefore the sharp proclivities are compared to ghosts and spirits, and the dull proclivities are compared to bugs and beasts. From "yakṣas" down is the second [part], nine and a half lines, explaining the five sharp proclivities individually. There are five [parts]: first, three lines explain yakṣas, which are swift ghosts, comparing them to wrong views that deny cause and effect; human beings are wholesome retribution, comparing them to supramundane cause and effect unmixed with afflictions; denying this principle is like eating human flesh. The genus of poisonous insects is unwholesome retribution, like mundane cause and effect mixed with various afflictions; denying this principle is like eating the genus of poisonous insects. "Brooding and reproducing" means that mundane phenomena produce their own kind of effect from their own kind of cause. "Each guarding and protecting itself" means that the ability of a cause to have an effect is called "guarding," and necessarily obtaining it without loss is called "protecting." Furthermore, human flesh is good, and poisonous insects are bad; the mind of wrong views denies good and bad cause and effect, an act resembling devouring them. "Brooding and reproducing" generally refers to both good and bad having the function of reciprocal production of causes and effects. "Having eaten their fill" means the completion of the mind of views. "Their wicked minds burn fiercely" means the growth and expansion of the mind of views. "The sound of fighting and contention" means that when it is completed within the mind, it is expressed outwardly in verbal teachings, propagating dharmas without cause and without effect, which can cause listeners to fall into the three miserable paths; thus it is called terrifying. From "kumbhāṇḍas" down is the second, two lines and two phrases, comparing them to adherence to precepts and practices (śīlavrata-parāmarśa). Kumbhāṇḍas are superior among ghosts, like contaminated good being able to surpass the various insects. "Squatting on earthen mounds" means that practicing the precepts of the ten good deeds can bring birth in the six [desire] heavens; the six heavens are the high places of the desire realm, like earthen mounds. Moreover, non-Buddhists who keep precepts can cultivate meditative concentration: they first attain desire-realm concentration, or they attain future [intermediate] concentration; since future concentration has not yet escaped the desire realm, the summit of the desire realm is like an earthen mound. "Or one or two feet off the ground" means: attaining form-realm concentration is like one foot; attaining formless-realm concentration is like two feet. Attaining ascent to higher realms is "going," and falling back in regression is "returning"; giving rise to the hindrance of views is like "unrestrained play and amusement." "Grabbing a dog by its two hind legs": one interpretation says that slandering by denying the cause of suffering is like grabbing the dog's legs, and denying the effect of suffering is like putting one's foot upon its neck; origin produces effects like the sound of a dog, but sharp views deny it, saying there is no principle of origin or of obtaining suffering, making it lose its voice. As for the contemplative interpretation: cultivating the six-line contemplation suppresses greed; when greed does not function, it appears as if cut off, which is losing its voice; the dog is the greed of desire; the two hind legs are applied thought and sustained thought; applied and sustained thought go back and forth, constantly dwelling in objects of greed; counting breaths to quiet the mind has the sense of binding, which is grabbing applied and sustained thought. Striking it down: if the thought of greed is strong toward impure objects, one practices the contemplation of impurity to suppress the thought of greed; when the thought of greed is crushed and suppressed, it is like a dog being struck down and thus unable to make a sound. Another says: practicing the contemplation of impurity is like striking down the dog, and being able to generate meditative concentration is like losing one's voice upon being struck down. "Putting a foot upon its neck": just as a dog, though struck down, still thrashes and does not submit, so one additionally puts a foot upon it; though one knows impurity and halts greed, greed is still not deeply quieted, so one further uses the foot of the contemplation of impermanence upon the neck of presuming permanence, generating dread so that the thought of greed does not arise. Another says: temporarily checking the mind is like striking it toward the ground; constantly tethering it to the cognitive object is like putting a foot upon its neck so that it cannot rise; "frightening the dog to amuse oneself": awakening the greedy mind through cultivating impermanence is like frightening the dog, and thereby obtaining the taste of meditation is called amusing oneself. From "their bodies are tall and large" down is the third, a line and a half of verse, comparing them to the view of self (satkāyadr̥ṣṭi). Vertically entering the three times to postulate a self is called "tall"; horizontally pervading the five aggregates to postulate a self is called "large"; postulating an autonomous self and not cultivating wholesome dharmas means having no shame, hence "naked"; being adorned with evil, hence "black"; lacking the nourishment of merit, hence "emaciated." Those who postulate a self do not escape the three realms, hence "constantly dwelling therein." Postulating a self in the mind and uttering words to propagate the marks of a self, hence "emitting great, wicked sounds." Hoping through such speech to obtain the fruits of the Path, hence "crying out, seeking food." From "there are also various ghosts" down is the fourth, half a line, comparing them to the attachment to views (dr̥ṣṭiparāmarśa). Their throats are narrow and their lives precarious, yet they presume upon their longevity; the non-conceptual is impermanent, yet they postulate it as nirvāṇa; thus it says "their throats are like needles." From "their heads like ox heads" down is the fifth, two lines, comparing them to extreme views (antagrāhadr̥ṣṭi). Deducing the self to be annihilated or eternal: the two extremes of annihilation and permanence are like the two horns of an ox's head; whether the body is the self or the self is the body, extreme views arise based on the view of self, like the two horns on the head. The fault of postulating permanence or annihilation can sever supramundane goodness, like eating human flesh; it can sever mundane wholesome roots, like "sometimes devouring dogs." Sometimes postulating permanence and sometimes postulating annihilation, oscillating back and forth, is like "dishevelled hair." Postulating permanence destroys annihilation, and postulating annihilation destroys permanence, like "harmful and dangerous." Having neither wisdom nor concentration as food and drink to nourish themselves is like "pressed by hunger and thirst." From "yakṣas and hungry ghosts" down is the second [section], one and a half lines, generally concluding the characteristics of the afflictions of the desire realm, and also concluding the characteristics of sharp and dull sentient beings; these are all contaminated minds, constantly lacking the taste of the Path, hence called "urgently hungry." "Peering through windows" explains their wrong contemplation of the principle of emptiness and their longing for the taste of the Path; though they observe, they cling and get stuck, and their minds mostly fail to accord with the correct principle, like peeping through a window to see empty space without attaining unhindered [vision]. From "this dilapidated old house belongs to one person" down is the second, consisting of one gāthā, explaining the reason for the fire's outbreak. The three realms are the place where the Buddha manifests transformations; since his initial resolve, he has vowed to liberate [beings], hence it is said to belong to one person. The elder being in the house can make them guard against fire; because after he left, the children were ignorant, they caused the fire to break out. The internal correspondence is precisely that, at the time of the Buddha Mahābhijñājñānābhibhū, the Tathāgata constantly taught these beings to subdue the sentient beings of the five turbidities; when the capacity [for teaching] was exhausted, the Tathāgata relinquished his responsive manifestation, and these beings subsequently gave rise to the five turbidities. Responding to conditions in other lands is not departing forever, hence it is said that he "recently went out." Another says: from the time he attained the unproduced, he has not been born in the three realms, hence called "going out"; because he will return before long, it says "recently." The "Life Span Chapter" says he "frequently manifests nirvāṇa," which is precisely the meaning of going out of the house. From "subsequently, the house" down is the third, two lines, directly explaining the momentum of the fire's arising. "On all four sides" refers to the locations; the body, feelings, mind, and dharmas equally give rise to the four inversions, the five turbidities, and the eight sufferings, hence "all at once"; continuous gradual increase is "blazing"; the severance of the life faculty is "bursting"; the wind-knives dismembering the body is "splitting." Another says: the sounds of groaning and weeping in suffering are called "bursting"; the destruction of the sense faculties is "splitting"; the severance of breath, separation of bones, and snapping of sinews are "collapsing and falling"; the dissolution of the four great elements is "the walls crumbling." From "the various ghosts and spirits" down is the fourth, one and a half lines, explaining the marks of being burned. Some say: relatives are "ghosts and spirits," weeping is "raising their voices"; now, following the above, the sharp proclivities are compared to spirits and ghosts. People of sharp proclivities postulate either annihilation or permanence: those postulating permanence say dharmas are definitely empty, having existed they return to non-existence, and non-existence is permanence; those postulating annihilation say dharmas are definitely severed, there is only this single death and no further continuation; both cry aloud that it is definitive, the matter having been made evident, hence "raising their voices and crying out loudly." As for the dull proclivities and various adherence to precepts, originally they do not postulate annihilation, but now seeing impermanence they merely give rise to doubt and fear, not knowing the way of escape, hence "terrified and unable to get out on their own." From "vicious beasts and poisonous insects" down is the second [major division], three and a half lines, explaining the matters within the holes, comparing them to the fire breaking out in the form realm; the various schools interpret anger as pervading the three realms, which is precisely this passage. The text has four [parts]: first, one line explains the kinds of things burned. The concentrations of the four dhyānas are compared to the holes; though not as wide and open as outside the gate, one still manages to escape the fierce flames; entering meditative concentration, one still manages to escape the coarse evils of the desire realm. Sentient beings of sharp proclivities also attain meditative concentration, like piśāca ghosts also dwelling within them. The single phrase "because of little merit" is the second, the reason for the fire's outbreak: because of little merit, they approach evil and encounter suffering. The single phrase "pressed by the fire" is the third, explaining the momentum of the fire's arising: though there are no fierce flames within the holes, there is still distress; though the four dhyānas lack the evils of the desire realm, there is still the subtle suffering of attachment to pleasure, hence it says pressed by the fire. From "mutually harming each other" down is the fourth, two lines, explaining the marks of being burned, showing the sharp and the dull competing: the various sentient beings of proclivities are the same in attaining concentration, but their postulations differ; because they differ, they mutually negate each other, like mutually harming each other. Having given rise to various views in concentration, they cannot generate uncontaminated concentration and wisdom; merely clinging to silence is like "drinking blood," and clinging to the five branches is like "eating flesh." The "jackal" is the greed of the desire realm; since it is already severed in future concentration, it is said to have "already died beforehand"; it is also called "eating," for the greed of meditative concentration is like a great vicious beast able to swallow the greed of the desire realm. The four inversions and eight sufferings of the desire realm are like "fierce flames"; the four inversions and subtle sufferings of the form realm are like "smoky stench"; they also pervade body, feelings, mind, dharmas, the four elements, skin, and flesh, hence "filling all four sides." From centipedes down is the third, two and a half lines of verse, explaining matters in the air, comparing them to the fire breaking out in the formless realm. There are two [parts]: first, one line explains the kinds of things burned; next, one and a half lines explain the marks of being burned. Disgusted with form-realm concentration, one goes out toward the formless; disgusted with the coarse objects of form, one contemplates formless dharmas, like poisonous snakes burned by fire emerging from their holes; if so, anger pervades the three realms. If one attains formless concentration, one must extinguish lower conditions, hence "snatching and eating them as they emerge." Even at the supreme summit of non-conceptualization, one still cannot escape the various sufferings of inversion, like "fire blazing upon their heads." Non-conceptualization also has the fire of the eight sufferings: the mind producing different thoughts is the suffering of birth; moment-to-moment instability is the suffering of aging; the mind of volitional formations stirring and obstructing concentration is the suffering of sickness; falling from concentration is the suffering of death; seeking concentration and failing to attain it is the suffering of not getting what one seeks; seeking concentration and failing to get it necessarily entails obstacles, which is the suffering of encountering what one hates; the four aggregate-minds are the suffering of the five grasping aggregates. Being unable to cut off immediately the seeds of the summit of existence, fire blazes upon their heads. Lacking the uncontaminated, they are afflicted by hunger and thirst; still transmigrating, they run about in flustered distress. From "such is this house" down is the fourth, one line, summarizing that the multiple perils of the three realms are not merely one; this concludes the gāthās of the general metaphor.

6.4

From "At that time the householder stood outside the gate" onwards, there are thirty-two and a half lines of verse, which versify the second [section], the particular parable. The particular parable had four parts, but here only three are versified. First, there are two and a half lines versifying the elder seeing the fire; next, second, there are thirteen lines versifying the parable of setting aside the table and using the carts, [that is,] shelving the great and bestowing the small; next, third, there are seventeen lines versifying the parable of bestowing the great carts. The initial two and a half lines versifying the seeing of the fire have three parts: first, the one who can see; second, what is seen; third, the arising of alarm and fright. Here they are versified completely. First, the three lines from "the householder" onwards are the person who can see: above it explained "seeing", while now it says "hearing", substituting hearing for seeing; hearing necessarily comes from another. "Stood outside the gate" directly versifies the above passage [stating that] although I was able to emerge safely through the burning gate. "Stood" means that while dwelling on the plane of the Dharma-body, he constantly harbors great compassion, desiring to rescue sentient beings and not abiding on the seat of paramārtha-śūnyatā. The old interpretation says: The Buddhas of the ten directions spoke to Śākyamuni, saying, "Your children with whom you have karmic affinity are within the triple world, and their roots of goodness are about to be extinguished." Another says: The capacity of sentient beings to evoke the Buddha is regarded as "another person". Now we say: The Dharma is the Buddha's teacher, referring to the dharma of samādhi; regarding this dharma as teacher, it is indeed "another person". If one enters samādhi, one is able to see their capacities; samādhi enables the Buddha to see, hence it says "someone said". Another says: Great compassion is "another person" (and so forth). From "Your children and the rest" onwards, the second [part], one line and one phrase, versifies the fire that is seen.

6.5

Question:

6.6

The children had originally never left; how could they have entered on account of play?

6.7

Answer:

6.8

Perhaps they once generated the mind [for enlightenment], which is called emerging from the triple world, yet retrogressed again, which is called entering. Just as when a person raises his foot intending to exit by the side of the gate and then turns back, this is both called emerging and called returning within. Furthermore, the essential nature is originally pure and is not an entity of the triple world; on account of ignorance, conceptual proliferations arise and there is birth and death, hence it says "previously entered on account of play".

6.9

Great goodness not yet having attached is "infantile and small"; being veiled by ignorance is "unknowing". From "having heard, he was alarmed and entered" onwards, the third [part], two phrases, versifies the above [prose where] he was then greatly alarmed and frightened, and gave rise to the mind of great compassion.

6.10

From "Appropriate means should be devised to rescue them" onwards, the second [section], thirteen lines, versifies setting aside the table and using the carts. It has two parts: first, there are five and a half lines versifying the inability to rescue the children above. In the above opening of the parable there were exhortation and admonition; the above synthesis only synthesized the exhortation, while now only the admonition is versified. The text of admonition had three parts, and now three are also clarified: first, four and a half gāthās versify the above [prose where] "I shall speak of terrors and consider appropriateness"; next, from "The children are unknowing" onwards, the second [part], three phrases, versifies not accepting the admonition; "playing incessantly", the third [part], one phrase, directly versifies halting the teaching. "Appropriate means" refers to considering the suitability of the Great Teaching. "Informed and instructed" is the meaning of the admonishing teaching that speaks of numerous perils. Pointing to the single phrase "incessantly" versifies the above [prose where] they merely looked at their father, signifying the abandoning of harsh words.

6.11

From "At that time the elder had this thought" onwards, the second [section], seven and a half lines of verse, versifies the above use of the carts. Above there were four [points]: first, considering the three carts; second, knowing the children's prior inclinations; third, praising the rarity of the three carts; fourth, suiting what the children desired. Now in the verse there are only three meanings, omitting the versification of knowing the children's prior inclinations. The first three lines versify the consideration. From "addressed the children" onwards, the second [part], three gāthās, exhorts and praises the rarity of the three carts. Above, the three meanings of exhorting, demonstrating, and verifying were explained; now the verse also has three meanings, but by repeatedly versifying exhortation, they become four: the first line versifies exhortation; next, from "goat-drawn carts" onwards, the second [part], three phrases, versifies demonstrating; next, "You all come out!", the third [part], one phrase, again versifies exhorting; next, from "I for your sake" onwards, the fourth [part], one gāthā, versifies verifying. From "Hearing such carts described" onwards, the third [part], one and a half lines of verse, versifies suiting what the children desired. Now it summarizes the above six phrases: "racing and running" versifies the above seeing of the truths; "open ground" versifies the above state of non-learning.

6.12

From "The elder, seeing his children emerge from the burning house" onwards, the third [section], there are seventeen lines of verse versifying the above third parable of equally bestowing the great carts. In the text above there were four [points]: first, escaping the peril; second, demanding the carts; third, equally bestowing the great carts; fourth, obtaining the carts with joy. Now the verse also has four: first, five lines versify escaping the peril with joy; second, three lines versify demanding the carts; third, seven and a half lines versify equal bestowal; fourth, one and a half lines versify obtaining the carts with joy. As for the first five lines versifying the children escaping the peril above, there are again two parts: the first line versifies escaping the peril; next, from "and personally" onwards, the second [part], four lines, versifies joy. "Sitting on a lion seat" has two explanations: one says that the children sat on the seats, having emerged from the triple world and therefore being fearless; the second says that the elder sat on the seat, for the elder, seeing the children escape the peril, thereupon achieved fearlessness; earlier, outside the gate, he still had anxiety and fear, hence it says "standing", but now that they have emerged through the gate, he sits in fearlessness, which is why the Expedient Means Chapter says, "Now I am joyful and fearless." The text on escaping the peril is finished. From "personally rejoicing" onwards, the second [part], four lines, versifies the elder's joy, as in the text. From "Knowing that their father was sitting peacefully" onwards, the second [part], three lines of verse, versifies the second [point], demanding the carts, as in the text. From "The elder is exceedingly wealthy" onwards, the third [part], seven and a half lines, versifies the above third [point], equally bestowing the great carts. The text above had two headings, two amplifications, and two explanations, amounting to five textual units in all; now it only versifies four, not versifying the amplification of the impartial mind, nor the explanation of the impartial mind. The first line skips ahead to versify the fourth [point], explaining the great cart: when a building contains them it is called a storehouse (ku), and when the earth contains them it is called a treasury (zang); practices being equipped with all dharmas is called a treasury, and the six sense faculties such as eyes and ears being equipped with all dharmas is called a storehouse (and so forth). From "Next, with various precious substances" onwards, the second [part], six lines of verse, versifies the third [point], the amplification of the great cart. The next two phrases versify the two headings: the phrase "With these wondrous carts" is third, versifying the second heading, the great cart. The phrase "equally bestowed upon the children" is fourth, versifying the initial heading, the impartial mind. From "The children at that time leaped for joy" onwards, the fourth [part], one and a half lines, versifies obtaining the carts with joy. "Sporting in the four directions" means riding upon the wisdom of the Middle Way, horizontally roaming through the four kinds of four gates and the four kinds of Four Truths, and vertically traversing the forty-one stages and the ultimate virtues of eternity, bliss, self, and purity; therefore it is said to be playing freely.

6.13

From "The Buddha told Śāriputra: I am also like this" onwards, the second [major division], thirty-four and a half lines, directly versifies the synthesis of the parable. First, four lines versify the synthesis of the general parable, which merely formulates four meanings while simultaneously encompassing the six parables. The one line "I am also like this" versifies the synthesis of the elder: the upper half-line versifies the synthesis of the rank and title; the lower half-line versifies the synthesis of the name and practice, while simultaneously encompassing the praise of virtue. He is the most venerable among the worthy and noble ones of the seven expedient means, the father of the nine kinds of worlds. The one gāthā "All sentient beings are my children" versifies the synthesis of the five destinies, its meaning simultaneously encompassing the thirty children. The thirty children are the children of conditioned causes, while all sentient beings are the children of the direct cause. The half-gāthā "There is no safety in the triple world" versifies the synthesis of the house, simultaneously encompassing the meaning of the single gate. The one and a half gāthās "fraught with many sufferings" versifies the synthesis of the outbreak of fire. The synthesis of the general parable is finished.

6.14

From "The Tathāgata has already departed from the burning house of the triple world" onwards, thirty and a half lines, is the second [section], versifying the synthesis of the particular parable. The versification of the opening above was entirely without non-fictiveness, whereas the versification of the synthesis here possesses it. The first three gāthās versify seeing all sentient beings subjected to birth, old age, and so forth, synthesizing the parable of seeing the fire. The text of the versification of the parable of seeing the fire above had three parts, and the synthesis here also has three: the first gāthā versifies the above [point of] the Tathāgata being able to see, precisely because he dwells peacefully in tranquility, he is able to see the children in the five turbidities, directly synthesizing "hearing someone say"; next, from "Now this triple world" onwards, the second [part], one and a half lines, versifies the above [point of] the seen sentient beings being burned and boiled by birth, old age, sickness, and death, synthesizing the second parable of the fire seen; from "I alone" onwards, the third [part], half a gāthā, versifies the above [point where] the Buddha, having seen this, then had this thought, synthesizing the alarmed entry into the burning house.

6.15

From "Although I instructed them" onwards, the second [section], four lines, versifies the parable of setting aside the table and using the carts, having two parts: the first line versifies setting aside the table and so forth. Above, the opening of the parable had three parts: considering appropriateness, absence of capacity, and halting the teaching; now this single gāthā also contains these three meanings, though in a summarized and condensed form. The phrase "Although I instructed them" versifies considering appropriateness; the phrase "yet they did not believe and accept" versifies the absence of capacity; the lower two phrases versify halting the teaching; or alternatively, the lower two versify the absence of capacity. "Because their greedy attachment is deep" versifies the above [prose where] they had not yet escaped birth, old age, sickness, death, sorrow, grief, suffering, and distress. From "By this expedient means" onwards, the second [part], three gāthās, versifies the synthesis of the parable of using the carts to successfully rescue the children. The text above had four parts, but now only three are versified, and the synthesis likewise has three, omitting the synthesis of knowing the children's prior inclinations. The initial phrase "By this expedient means" versifies the above [prose where] merely through wisdom and expedient means he wished to consider appropriateness; from "speaking of the three vehicles" onwards, the second [part], one line and one phrase, versifies the synthesis of the above third [point], praising the rarity of the three carts; from "these children" onwards, the third [part], one and a half lines, versifies the synthesis of the fourth [point], suiting what they desired. Above, each of the three vehicles' syntheses had four phrases, whereas here they are versified collectively. "If their minds are resolute": from the dharma-forbearance of suffering onwards is truly resolute; this single phrase collectively versifies the stage of the three vehicles racing and running; the subsequent one line below "complete with" individually versifies the stage of the three vehicles vying to emerge.

6.16

From "You, Śāriputra, for the sake of..." onward, third, there are eight lines of gāthās versifying the third [section], matching the parable of equally bestowing the great carts. The prose does not match the seeking of the carts and the joy, whereas the expansion in the gāthās fully includes them. The gāthās now match the equal bestowal and joy, but do not match escaping distress and seeking the carts; in terms of omitting and selecting, there are ultimately two [topics]. The text also has two parts: first, five lines versify and match the equal bestowal; next, three lines versify the joy. Above, matching the equal bestowal had four points, of which two are not versified; here the matching is also abbreviated, matching only two headings and the third, the spaciousness of the great carts. It also versifies and explains the reason for possessing the carts. First, the one line beginning "You, Śāriputra..." first versifies the heading of the great carts, [corresponding to] the previous text's dhyāna concentration of all buddhas and so forth. Next, the second, one line beginning "If you and the others are able to..." versifies and matches the heading of the impartial mind, [corresponding to] the previous text's "all these sentient beings who escape the three realms." Next, the third, two lines beginning "This vehicle is subtle and wonderful..." versifies and matches the spaciousness of the great cart itself, [corresponding to] the previous text's "they are all of one characteristic and one type," and so forth. Next, the fourth, one line beginning "Immeasurable hundreds of thousands of myriad powers, liberations..." versifies the previous reason for possessing the carts. The second, three gāthās beginning "Having obtained such a vehicle..." versifies obtaining the carts and rejoicing. Regarding this, there are again two parts: the first two gāthās explain each obtaining the great cart; next, the second, one gāthā beginning "Due to these causes and conditions..." concludes by exhorting faith. Now, in the first two gāthās: "Day and night" means that first obtaining the light of Middle Way wisdom of the buddha knowledge and vision is like the daytime portion, while the presence of ignorance is like night; having personally attained the Middle Way wisdom is like day, while entering saṃsāra out of compassion is like night. Because they constantly practice these two dharmas, it says "sporting." People of the three vehicles enter the Buddha's wisdom together, hence it says "together with the assemblies of bodhisattvas and śrāvakas." Furthermore, this clarifies one's own practice and converting others: having personally obtained this vehicle, it therefore says "day and night sporting"; using this to convert others, it therefore says "together with the assemblies of bodhisattvas and śrāvakas." Being able to convert the three vehicles, they "ride the jewelled vehicle together." Next, the one gāthā means that the spoken One Vehicle is devoid of the causes and conditions of the three; examining truly and seeking throughout the lands of the ten directions, there is only one and no second, leaving aside the Buddha's expedients, which need not be spoken of. Others ask: If bodhisattvas did not seek the carts, on what basis do they ride the carts and rejoice?

6.17

From "Telling Śāriputra: You and all the others..." onward, fourth, there are fifteen and a half lines of gāthās versifying the above fourth [section], matching the parable of not being false. Above, the matching had two parts: first presenting two parables, and later matching non-falsehood. Now it only versifies the matching of non-falsehood. The text has two parts: first, three and a half lines properly versify and match the heading of non-falsehood; next, the second, twelve gāthās beginning "If there are bodhisattvas..." versify, match, and explain non-falsehood. Śāriputra made the parable of non-falsehood matching the original intent: the father originally wished to make the sons escape distress and therefore devised the three carts; once they were able to escape distress, even not giving the small carts did not contravene the prior intention, and therefore it was not false. When the Buddha versifies the parable, he clarifies non-falsehood: clarifying that the Buddha's original intent was to teach the One, but because of the five turbidities they would not faithfully accept it, he therefore taught the three; once the hindrances of turbidity were eliminated, he returned to teaching the One Great, which accords with the original intent. Now, first, the heading has three parts: first, one line first establishes father and sons, clarifying that he originally wished to give the great, hence the text says "they are all my sons," so in principle they ought to be equally given the great. Next, the second, one gāthā beginning "You and the others..." clarifies that teaching the three vehicles was intended to remove obstacles, hence it says "You and the others for accumulative kalpas have been burned by manifold sufferings." Next, the third, one and a half lines beginning "Although I previously..." means that once obstacles are removed, he returns to fulfilling his original intent and gives the Mahāyāna Dharma, hence it says "What should now be done is solely the Buddha's wisdom." The second, twelve lines beginning "If there are bodhisattvas..." versify, match, and explain, which again explains the preceding three meanings. The first two gāthās explain that as they are all equally sons, in principle they ought to be equal. Next, the second, seven gāthās beginning "If a person has small wisdom..." explain that because they could not receive it, he therefore taught the three vehicles. Next, the third, three gāthās beginning "In reality they have not yet..." explain that later, if they are capable, he returns to giving them the great. Now, regarding the first two lines: "If there are bodhisattvas" refers to the sentient beings converted through the expedient three vehicles, who are all the Buddha's children who formed affinities in the past, and who all equally possess the true-suchness buddha-nature; therefore it says they are all bodhisattvas. The second, seven lines beginning "If a person has small wisdom..." clarify that those with small wisdom have heavy hindrances and do not immediately have faith and accept; for this reason, as an expedient, he opened the three to guide those of small wisdom. "Preaching the truth of suffering for their sake": the śrāvaka is the smallest among the three vehicles, and further takes the truth of suffering as the initial gate. "Sentient beings' minds rejoice": when it accords with their innate habits, they rejoice; having originally abhorred saṃsāra and personally sought nirvāṇa, now hearing of departure accords with their past inclinations, and so they rejoice. Here, it properly clarifies the Four Noble Truths with cultivation. "Merely leaving behind false delusion": ignorance is already unreal, and common afflictions arise depending on ignorance, hence they are called "false delusion"; the Four Noble Truths with cultivation merely eliminate these afflictions, which is termed liberation, liberating from fragmented [death] but not yet from transformative [death], and hence it is not effortless mastery. The third, three gāthās beginning "In reality they have not yet obtained..." explain that once obstacles are eliminated and the faculties of consciousness are sharp, he returns to fulfilling his original intent and gives the Mahāyāna Dharma. The Buddha originally wished to give all liberation; now you have only just severed fragmented [death], which is not great nirvāṇa. Because they have not yet obtained everything, it ultimately does not accord with his original intent, hence it says "My intention was not to cause them to reach extinction." Now, returning to cause them to attain the unsurpassed path and enter great nirvāṇa is what ultimately accords with the Buddha's original intent. All liberation is the uncultivated truth of cessation; the unsurpassed path is the uncultivated truth of the path. Using the two truths, he destroys uncultivated suffering and accumulation. Formerly he wished to speak this, but these sentient beings were incapable; once the obstacles were eliminated, he returned to speaking this. The Buddha is the Dharma King, having already attained effortless mastery in expedient and real dharmas; opening the three and revealing the one real, how could there be any falsehood?

6.18

From "You, Śāriputra, this Dharma seal of mine..." onward, sixth, there are fifteen lines of gāthās exhorting faith and transmission. "Faith" means having faith in whether the Buddha speaks or does not speak; "exhorting" means exhorting whether it can be propagated or cannot be propagated; because of these two meanings, it is called "exhorting faith." The text has two parts: 1. Indicating the two headings; 2. Explaining them. The first, one line indicates speaking and not speaking: the Tathāgata speaks this Dharma seal to benefit the world, and therefore speaks it; not speaking it means that during the forty-plus years it was not yet the time to speak it, and before the five thousand departed, it was therefore not spoken. Next, the half line beginning "Wherever you travel..." indicates the heading of what can be propagated and what cannot be propagated, meaning do not recklessly propagate it: if one forcibly speaks it to the evil, it causes them to fall into suffering; if one does not speak it to the good, it mistakenly causes them to lose joy. If out of great compassion one pities the evil, one does not propagate it for them; if out of great loving-kindness one is mindful of the good, one ought to propagate it for them. This is called indicating the heading of what can and cannot be propagated. From "If there is one who hears..." is the second, the explanation, which again has two parts: first, eight lines explain what may and may not be spoken; second, fifty and a half lines explain what can and cannot be propagated. Now, the first eight lines clarify the characteristics of the Tathāgata's benefiting the world. Broadly speaking, it concerns benefits across the three times; specifically speaking, it concerns causing those of the two vehicles to enter into faith. "Avinivartanīya" considers the benefit of the present; "having formerly seen" considers past good roots to preach for them. Believing you or believing me considers future good roots to preach for them, which is the meaning of the later text's saying, "If one has deep faith and understanding, one sees the Buddha constantly dwelling on Vulture Peak." The one line of this *Lotus Sūtra* concludes what precedes and opens what follows: the Tathāgata observes and knows the benefits of the three times, and therefore speaks it; for those of shallow wisdom who do not understand, he does not speak it. This explains the Tathāgata's heading of speaking and not speaking.

First 18 of 65 passages. Read on

Linked texts (1)

妙法蓮華經文句 — Classical Chinese