妙法蓮華經文句 7

English (machine translation) 7

Language: English

7.2

Explaining the “Medicinal Herbs Parable” Chapter

Although mountains, rivers, clouds, and rain are all present here, the title is specifically designated with "Medicinal Herbs" because the earth is that which can produce, the clouds and rain are that which can moisten, and the herbs and trees are what are produced and moistened. What is produced and moistened are all useful without exception, yet the efficacy of medicinal herbs is potent: conditioned wholesome [deeds] can all eliminate evil, but unconditioned [wholesomeness] is supreme. Among the unconditioned assembly, the four great disciples, using a parable, received the Buddha's parable and deeply tallied with the Sage's intent. The Buddha praised them, saying, "Excellent! Extremely rare!" He related their attainment of understanding using a parable for those persons; hence it is called the "Chapter on the Parable of the Medicinal Herbs". Now, medicinal herbs grow in clusters over a long time; once they receive the clouds and rain, they spread luxuriously and shine brightly, their sprouts and stems flourishing abundantly on the outside while their functional efficacy is richly saturated on the inside. This is like those of unconditioned [wisdom] who abide in their final body and in nirvāṇa with remainder, no longer aspiring to seek the unsurpassed Buddha Path; now, having heard the sūtra, they themselves ride the Buddha Vehicle and moreover carry other people with it. The text says: "We today are true śrāvakas," for by means of the sound of the Buddha Path they cause all to hear it. Inwardly and outwardly, for oneself and for others, they are fully endowed with superior functional efficacy; hence it is called the "Chapter on the Parable of the Medicinal Herbs". Now, medicinal herbs can dispel wind and cold of the four elements, nourish the five viscera, restore youth, and arrest aging. Now, receiving the clouds and rain, they suddenly become the king of herbs; ingested, they universally cure all illnesses, transforming one's physical form into that of an immortal. This is like those of unconditioned [wisdom] who, hearing the sūtra, shatter the delusion of fundamental ignorance and open the buddha knowledge and vision. The text says: "We today are true children of the Buddha; the unsurpassed mass of jewels has come of itself without our seeking." All that a child of the Buddha ought to obtain, they have already obtained; before the Buddha's face, they receive their prediction. Praising what is manifest to extol what is subtle, it is therefore called the "Chapter on the Parable of the Medicinal Herbs". The first round is the understanding and approval between master and disciple, which is the meaning of the worldly siddhānta. The next round generates goodness, which is the meaning of the individual adaptation siddhānta. The next round conveys the meanings of both the counteractive and the paramārtha siddhāntas. This is called "explaining the chapter according to causes and conditions". The rest according to the teachings, the origin and traces, and contemplation of mind may be known by analogy with this model; they will not be recorded again (and so forth).

7.4

This chapter is the third section in the parabolic explanation: the confirmation [of understanding]. Formerly it was said: [The Buddha] confirmed their thirteen gāthās praising the Buddha's profound grace, and also confirmed their parable of the hired laborer as being intricate and skillful in words. The Master says: One should not be biased like that. The sūtra states, "Well spoken are the real merits of the Tathāgata"; it fully relates their understanding of the expedient and their understanding of the real, and the clear text is right here. The thirteen gāthās merely acknowledge the grace of the shared teaching of the two vehicles, and the parable of the hired laborer is merely the Buddha's expedient merit. Now we say: It completely confirms their comprehensive understanding, from their initial innate connection, through the pursuit and inducement in between, up to the ultimate bequest of the wealth—all the immeasurable and boundless merits, from subtle to prominent. The text has two parts: first, a brief confirmation; second, an extensive confirmation. The brief confirmation also has two parts: first, a dual confirmation with "excellent"; second, grasping what was not reached. As for the dual confirmation, one "excellent" confirms their understanding of the real in two places, and one "excellent" confirms their understanding of the expedient in two places. In "Well spoken are the real merits of the Tathāgata," "real" confirms the real, and "merits" confirms the expedient. Furthermore, the tentative intention in the Avataṃsaka is an understanding of the real; the inducement in the Tripiṭaka is an understanding of the expedient; the faith in realization of the Vaipulya and the reception of instruction in the Prajñā are an understanding of both the expedient and the real; the bequest of the wealth in the Lotus Sūtra treats the real exclusively. Because the literary expression is intricate and skillful, it says "well spoken"; because it is entirely the Buddha-dharma, it says "real". "Truly it is as you have said" is the import of sealing and determining. Furthermore, from "The Tathāgata also has..." onward, it relates what their understanding did not reach. How did it not reach? It means that regarding regressing and progressing, horizontal and vertical, both horizontal and vertical, and neither horizontal nor vertical, they failed to reach all of these. Why is that? The great cloud universally covers, and all receive its cool refreshment; the great rain falls together, and none fail to be moistened, causing all in the world to attain knowledge and vision of this unexcelled Dharma. How could they, restricting themselves to their teaching, only grasp the benefit gained by the two vehicles? Not mentioning the small herbs of humans and devas—this is what regressing failed to reach. Bodhisattvas are called superior herbs, and also called small trees and large trees, blossoming and flourishing luxuriously, benefiting oneself and others; yet again, they did not grasp this—this is what progressing failed to reach. Furthermore, the ten dharma realms together constitute the Buddha dharma realm; how could they only grasp the two vehicles, without uttering a word about the remaining eight dharma realms? This is what horizontal failed to reach. Furthermore, the seven expedient means, from shallow to deep, all enter the real; the other five expedient means were not mentioned at all—this is what vertical failed to reach. Furthermore, the benefits throughout the three periods of time have never been suspended for a moment—this is what both horizontal and vertical failed to reach. Now, mountains, rivers, ravines, and valleys (and so forth) are in sum called the one earth; the one earth can produce without ever picking or choosing, rejecting that and accepting this. The seeds of herbs and trees all depend upon the earth, having no other support; a single cloud gathers thickly, leaving no place uncovered; a single rain of one flavor makes no distinction between withered and flourishing. Since the universal moistening is identical, all equally attain growth. The Tathāgata's equality is inconceivable; truly there is neither first sudden and then gradual, nor initially three and ultimately one. Like a dragon raising auspicious clouds that rain down universally upon all, dispelling heat and attaining coolness without rain falling upon body and mind—this means the five vehicles, the seven expedient means, the ten directions, and the three periods of time are equally vast, profound, broad, far-reaching, inconceivable, and without differentiation. This is what neither horizontal nor vertical failed to reach. The purport of failing to reach is not a total sudden deprivation; it is especially that when looking from the initial mind to the final mind, because they have not exhausted the ultimate stage, it is said to be not exhaustive. Furthermore, initial awakening and the initial letter "a" also possess the merits of the final letter "ṭha"; it is merely that in grasping according to their teaching, they had not yet had the leisure to proceed to grasp what is horizontally and vertically comprehensive. Moreover, it was fitting for great beings practicing expedients to be like this.

7.5

The extensive confirmation also has two parts: the prose and the gāthās. The prose also has two parts: first, confirming the opening of the three and revealing of the one; next, from "You, Kāśyapa..." onward, concluding with praise. The first has the doctrine, parable, and application. Within the doctrine there are also two parts: first, bringing up the Dharma King, which encourages faith by showing it is not false; next, from "in all dharmas..." onward, directly confirming the opening of the three and revealing of the one. Now, a king of men has no fear externally and has no two words internally; the Dharma King is also like this: all evils are already extinguished, and his words are true and sincere. Formerly it was said: It confirms that those of medium capacity are not false, and encourages those of lower capacity to accept with faith. Now we say: Although the Buddha's teachings are many, they do not exceed the expedient and the real; outside of the expedient and the real, there is no other dharma. Yet saying "immeasurable"—this meaning is difficult to believe, so he brings up the Dharma King to encourage faith, and also serves as the basis for the parable of the great cloud below. From "in all dharmas..." onward, it clarifies opening the expedient and revealing the real according to the teachings. From "The Tathāgata observes and knows..." onward, it clarifies opening the expedient and revealing the real according to wisdom. Due to the two teachings, the two wisdoms are revealed; due to the two wisdoms, the two teachings are expounded: wisdom and teaching complete each other. "All dharmas" refers to the seven expedient means, which is horizontal; contrasted with the one real, it is vertical. If one says this is not so, why did they initially arouse the great mind under two myriad kotis of buddhas, adopt the Hīnayāna in between, and transmigrate through the five destinies, and furthermore, a single person still possesses the ten dharma realms—how much more so the seven expedient means? Although these dharmas are many, the pāramitā of expedient means illuminates them completely without omission, and expounding them in sounds adapted to their types, none fail to tally. For humans and devas he expounds precepts and goodness; for the two vehicles he expounds the truths and conditions; for the Tripiṭaka he expounds the phenomenal perfections; for the shared teaching he expounds non-arising; for the distinctive teaching he expounds sequentially opening the tathāgatagarbha: this is called confirming their understanding of opening the three. From "The Dharma he expounds..." onward, it confirms revealing the real according to the teaching. "Ground" is the true mark. Being ultimate and non-dual, it is called "one" (yi); its nature being broad and vast, it is called "all" (qie); being tranquil yet ever-illuminating, it is called "wisdom" (zhi); being the root of non-abiding that establishes all dharmas, it is called "ground" (di): this is the real exposition of the perfect teaching. Whatever is expounded causes all sentient beings to reach this ground of wisdom; the text revealing the real is as clear and bright as the sun—how could one mumble in the dark and make other interpretations? By analogy with the Pañcaviṃśatisāhasrikā, its extensive enumeration of dharmas are all Mahāyāna; yāna is the Great Vehicle, the vehicle is the true mark, and the true mark is the ground of all wisdom. The earlier text says, "Only this one matter is real"—pointing to this ground; "the other two are not true"—pointing to the seven expedient means. This confirms opening the expedient and revealing the real according to the gradual and sudden teachings. From "The Tathāgata observes and knows all dharmas..." onward, it confirms opening the expedient and revealing the real according to wisdom. "Observing all their tendencies" is being able to illuminate the expedient; "ultimately clear and understood" is being able to illuminate the real. The biased and perfect spheres illuminated by the two wisdoms are penetrated without obstruction; hence he can expound the two teachings of expedient and real. This cites wisdom to explain teaching. "Knowing their tendencies" is recognizing the medicine; "what is practiced in their deep minds" is knowing the illness. Both illness and medicine are expedient dharmas; expedient dharmas each have their tendencies: precepts, goodness, and so on tend proximately toward humans and devas, but if taken in the sense of conditions, bowing the head and raising the hand tend distantly toward the fruit of buddhahood; the stations of mindfulness, the limbs of the path, and so on tend proximately toward nirvāṇa, but if taken as the adornment of merit, "What you are practicing is the Bodhisattva Path" tending distantly toward the treasure repository; up to the shared and distinctive methods of the six pāramitās, whose proximate and distant tendencies travel different paths, as may be understood. Furthermore, precepts and goodness are medicine for humans and devas; the truths, conditions, and perfections are medicine for persons of the three vehicles; up to the shared and distinctive, which may also be understood. "What is practiced in their deep minds" has two kinds: the deep mind clings to the dependent and proper [rewards], and the deep mind clings to the dharmas grasped. Those who cling to the dependent and proper [rewards] arouse the deeply grave ten unwholesome deeds, obstructing the human and deva vehicles; those who cling to grasped dharmas arouse the four inversions, the three paths, the six hindrances, the four entanglements, the five entanglements, and so on, obstructing the noble vehicles. One should know that the symptomatic aspects of illness in the deep mind are different; expedient wisdom illuminates them, penetrating without obstruction. "Furthermore, being ultimately and thoroughly clear regarding all dharmas" is that which is illuminated by real wisdom. All expedient dharmas enter into the real without exception, hence it says "ultimate"; being known by real wisdom, it says "understood"; being seen by the Buddha-eye, it says "clear". If this wisdom illuminates this medicine and this illness, but does not illuminate that medicine and that illness, and that wisdom illuminates that, but cannot illuminate this, having distinct differences—this is what expedient wisdom illuminates. One wisdom universally illuminating all medicines and all illnesses is what real wisdom illuminates. Being able to demonstrate such a perfect sphere and wisdom to sentient beings, it therefore says "all wisdom". Furthermore, "all dharmas" refers to the ten dharma realms: the ten dharmas each have different characteristics and desires, each obtaining different retributions and tendencies. Knowing dharmas exhaustively is called knowing the illness; knowing that to which all deep minds cling is called knowing the medicine. Medicines have shallow and deep: the Pañcaviṃśatisāhasrikā says, "With true wisdom one knows the mind of greed, the mind of anger, and the mind of delusion." Knowing with true wisdom is called knowing the deep mind; penetrating in accord with principle without obstruction, if all the dharma medicines of precepts, goodness, truths, conditions, perfections, and so forth are all known using true wisdom, it is called "penetrating without obstruction". Furthermore, "penetrating without obstruction" in the text on expedient wisdom discusses the real in terms of the expedient; "furthermore regarding all dharmas, all dharmas..." in the text on real wisdom discusses the expedient in terms of the real. The two texts cross-manifest: this clarifies that the real is the expedient real, and the expedient is the real expedient. One should know that ultimately it is neither expedient nor real, neither differentiated nor undifferentiated: through the expedients of wisdom, expedients have differentiation; when all arrive at the ground of wisdom, there is no differentiation. Just as the ground has no differentiation while herbs and trees are diverse: diverse is non-diverse, and non-diverse is diverse. Moreover, it is like discussing dharmas in terms of mind, and discussing mind in terms of dharmas: mind has various mental factors while dharmas have no mental factors; mind is not separate from dharmas, and dharmas are not separate from mind; without numbers yet numbered, numbered yet without numbers. Expedient and real are also like this (and so forth).

7.6

From "Suppose, for example" onward is the second [section], the parabolic exposition. The text has two parts: first, the parabolic exposition; second, returning to the doctrinal principle to praise [it]. The parable has the unfolding and the matching. The unfolding has two parts: first, the differentiated parable, which illustrates the expedient teaching and expedient wisdom discussed above; second, the undifferentiated parable, which illustrates the real teaching and real wisdom discussed above. The three grasses and two trees vary in thinness and thickness, and are therefore called differentiated; the single ground and single rain universally support and universally moisten, and are therefore called undifferentiated. If one observes their terminal branches, they are said to be distinct from one another; if one investigates their roots and foliage, none are other than the ground and the rain. Inwardly this matches the expedient wisdom illuminating the distinctions among the seven [expedients] and five [vehicles], while the real wisdom reaches out to illuminate them as ultimately returning to the one real. The one real is the seven and the five; the seven and the five are the one real; differentiated yet undifferentiated, undifferentiated yet differentiated (and so forth).

The differentiated parable has six [elements]: 1. the earth; 2. the plants and trees; 3. the dense cloud; 4. the pouring rain; 5. receiving moisture; 6. growth.

First, as for the parable of the earth: earlier commentators generally took the trichiliocosm earth, and specifically distinguished the mountains, rivers, ravines, and valleys, as the practice-causes of the five vehicles—the valleys receiving much water illustrating bodhisattvas, ravines illustrating pratyekabuddhas, rivers illustrating śrāvakas, and lofty mountains receiving little moisture illustrating the vehicle of humans and devas. I now state: the practice-cause should illustrate the seed receiving moisture and growing, whereas the earth, mountains, and rivers, although receiving moisture, lack the two meanings of seed and growth; moreover, the subsequent matching of the parable states, "pervading the world, devas, humans, and asuras," and the verse says, "among the assemblies of all devas and humans," neither of which uses the earth and so forth to illustrate the practice-cause; hence I do not adopt this [earlier view]. Now, I take the "great chiliocosm" to illustrate the realm of sentient beings, and the "mountains, rivers, ravines, valleys, and earth" to illustrate the realm of the five aggregates. The world has no separate phenomenon; it is constituted by the mountains, rivers, ravines, valleys, and earth; sentient beings have no separate phenomenon; they are constituted by the five aggregates. As the earth generally illustrates the consciousness aggregate, the mountains, rivers, ravines, and valleys illustrate the [other] four aggregates. Although the plants and trees that rely on them depend on the earth and so forth, the earth and so forth are not identical with the plants and trees; the stems and trunks of plants and trees are merely called plants and trees, and the seeds of plants and trees have no other name—one merely takes their power to generate and calls them seeds, while the generated trunks are called plants and trees; all take root in the ground, and the ground is the basis. Inwardly this matches the practice-causes and practice-effects: although they rely on the five aggregates, the five aggregates are not identical with the causes and effects; one must rely on the aggregates to have the practice-causes, and their growth and completion is called the practice-effects. As effects and causes arise dependent on the aggregates, the parable of the mountains, rivers, and earth is accomplished; and as seeds of plants and trees receive moisture and grow, the parable is fully accomplished.

Furthermore, to clarify the specific illustrations: although mountains are lofty, they also have five aspects such as depressions and elevations, and likewise, although the ground is flat, it also has five aspects such as mounds and ponds; these illustrate the five aggregates of the five vehicles: the high mountains illustrate the five aggregates of bodhisattvas; the rivers illustrate pratyekabuddhas; the ravines illustrate śrāvakas; the earth illustrates devas; the low valleys illustrate humans. Each and every five aggregates has practice-causes and practice-effects that rely upon them, just as the mountains, rivers, ravines, valleys, and earth are that upon which seeds, trunks, and so forth rely. Furthermore, using the "three-thousand great chiliocosm" illustrates the principle of the primary cause, which universally serves as the basis for all; "mountains, rivers, ravines, valleys, and earth" illustrates the retribution forms and minds of the aggregates, realms, and entrances of sentient beings; "plants, trees, thickets, and forests" illustrates the practice-causes of sentient beings. These three dharmas are not separate: practice relies on the aggregates and entrances, and the aggregates and entrances do not depart from the Dharma-nature, just as plants and trees rely on mountains and rivers, and mountains and rivers rely on the world (and so forth). The six passages are clearly distinct; why construct interpretations [otherwise]? Moreover, the sequence being like this, why mix the sūtra text together, transposing what comes before and after?

From "the plants and trees produced" onward is the second [element], the parable of the plants and trees produced. *Hui* (plants) is the general name for grasses; *mu* (trees) is the collective designation for trees. A multitude of grasses forms a thicket; a multitude of trees forms a forest. Those whose medicinal potency is superior are called "medicinal herbs"; just as among wholesome dharmas all can cure evil, yet the uncontaminated wholesome is superior in curing affliction. Below, among the plants and trees, the branches and trunks of forests cast wide shade and have great utility; hence they illustrate the two [kinds of] bodhisattvas. "Many kinds" refers to the seeds of causes and effects of the five vehicles and seven wholesomenesses; hence it says "many kinds." That is to say, each variety has its own designation, which is "name"; and each has its own substance and characteristics, which is "form."

From "a dense cloud" onward is the third [element], the parable of the dense cloud. A cloud has visible form and provides shade; below it says, "the sound of thunder shakes far and wide"; shade illustrates the Buddha's loving-kindness and compassion, visible form illustrates the Buddha's appearance in the world, and the sound of thunder illustrates the Buddha's verbal teaching. The dense cloud is the three mysteries: loving-kindness and compassion is the mental mystery, visible form is the bodily mystery, and the sound of thunder is the verbal mystery. "Spreading widely" means pervading; being both dense and all-pervading, it is called spreading widely. Perfumed by loving-kindness and compassion, the response body expounds the Dharma pervading the ten dharma realms; hence it is called spreading widely. The *Jinglü yixiang* says: "Clouds have five colours: blue has much wind, red has much fire, yellow and white have much earth, black has much water. There are four lightning masters: in the east, Shenwei; in the south, Baizhu; in the west, Agela; in the north, Azhulan. The four lightnings contend, and therefore there is thunder; also, water, fire, wind, and earth contend, and therefore there is thunder. Five circumstances bring no rain: 1. the wind arises and blows it away; 2. fire arises and scorches it; 3. an asura's hands catch it and lead it into the sea; 4. the rain master is lustful and unruly; 5. the king does not govern properly, and the rain master is angry and so does not rain" (and so forth).

From "pouring down equally at one time" onward is the fourth [element], the parable of the pouring rain. It illustrates using the eight tones and four eloquences of the verbal mystery to shower down the Dharma rain, benefiting and moistening sentient beings.

From "its moisture reaches everywhere" onward is the fifth [element], the parable of receiving moisture. The Dharma jewel universally rains down upon the practice-cause seeds present in the mind-ground of the seven kinds of sentient beings, straightway generating the wisdom of hearing; this is called reaching everywhere. As for "branches, leaves, roots, and stems": faith is the root, precepts are the stem, concentration is the branch, and wisdom is the leaf; mutually supporting in sequence, they are therefore illustrated by these four. Small roots, stems, and so forth are the faith and precepts of humans and devas; medium roots, stems, and so forth are the faith and precepts of the two vehicles; large roots, stems, and so forth are the faith and precepts of bodhisattvas.

From "the trees, large and small" onward is the sixth [element], the parable of growth. It briefly reiterates and clarifies that the plants and trees receive moisture according to their capacity, and when the wholesome dharmas of both practice-causes and retribution-causes receive the Dharma rain, both the practice-effects and retribution-effects each attain growth. "According to their seed-nature" clarifies that the deployment of the expedient matches the faculties: the small do not exceed their capacity, and the large are not diminished; these are the practice-causes and retribution-causes of the seven kinds. "Flowers and fruits blooming and bearing fruit" refers to the practice-effects and retribution-effects. Furthermore, it is said that growth has three meanings: "according to their seed-nature" is the cause of growth, for it is due to establishing teachings that match the faculties that "each attains growth," which directly clarifies growth; "flowers and fruits blooming and bearing fruit" is the characteristic of growth.

From "although produced from the same ground" onward is the second major section, the undifferentiated parable of the single ground and single rain, revealing the one real. This has three [points]: 1. produced from the single ground: produced from the mind-ground before the path, ultimately depending on the wisdom-ground after the path; 2. rained upon by the single cloud: the dharma door of the One Vehicle proclaimed with a single voice, developing the five kinds of wholesome roots on the path, is ultimately the equal teaching of the single voice; 3. the three grasses and two trees receiving benefit without self-awareness: the five kinds of wholesome roots receive the Buddha's Dharma rain and grow according to their capacity without being aware of it themselves; the causes of the five kinds all rely on the one buddha-nature, yet they also do not know that the teachings of the five vehicles are all the Mahāyāna, nor do they know that they together return to the Buddha's wisdom; only the Tathāgata can know this.

7.7

From "Kāśyapa, you should know that the Tathāgata" onward is matching the parable; matching the differentiated parable has two parts: first, directly matching; next, adducing the parable and pasting it onto the match. The differentiated parable has six [elements], but here the matching is not in sequence. Unfolding the parable clarifies the faculties, thus treating sentient beings first; matching the parable clarifies the response, thus matching the Tathāgata first, as the Tathāgata is the lord of conversion. Here, the first directly matches the third [element] above, the dense cloud, and also concurrently matches the first, the world; the second here matches the fourth [element] above, the pouring rain parable; the third here matches the first [element] above, the parable of the mountains, rivers, ravines, and valleys of the world; the fourth here matches the second [element] above, the plants and trees; the fifth here matches the fifth [element] above, receiving moisture; the sixth here matches the sixth [element] above, the parable of growth. As for the sequence of matching the parable: it clarifies that when the Tathāgata responds to the world, there is the preaching of the Dharma with the eight tones; preaching the Dharma entails sentient beings receiving conversion; sentient beings hearing the Dharma each receive the moisture of the path; receiving moisture is identical, yet not without differentiated growth (and so forth).

7.8

First is matching the dense cloud. First, it cites the Buddha's bodily mystery to match the cloud having form; later, it cites the Buddha's verbal mystery to match the cloud having sound. "The Tathāgata is also like this, appearing in the world" directly matches the response body appearing in the world. "Like a great cloud arising" cites the parable and pastes it onto the match, clarifying that the Tathāgata's great loving-kindness manifests a body to shelter and nurture all. "With a great voice" cites the Buddha's verbal mystery to match the cloud having sound. "Devas, humans, and asuras" specifically cites the three wholesome destinies receiving the benefit of the verbal mystery, which are the thirty sons of the faculties of the three vehicles, specifically receiving the benefit of the voice. "Like that great cloud" cites the parable and pastes it onto the match of the cloud having sound. "Pervading the chiliocosm" universally cites all as buddha sons, together receiving the benefit of the verbal mystery. Or at times it only matches five parables, taking "pervading the world" onward to concurrently match the world and earth. The world is the realm of lands; devas, humans, and asuras are the nominal realm and five-aggregate realm—nominal matches the world above, and the five aggregates match the mountains, rivers, ravines, and valleys above.

From "proclaiming in the great assembly" onward is the second [part], matching the fourth [element] above, the pouring rain parable. First, it marks the headings; next, it encourages listening and receiving. The headings are six: 1. the ten epithets, meaning "Tathāgata, Arhat," etc.; 2. the four universal vows, meaning "those not yet crossed over I cause to cross over," etc.; 3. the three knowledges, meaning "this world, the world to come," etc.; 4. the three wisdoms in a single mind, meaning "the knower is complete"; 5. the five eyes, meaning "the seer"; 6. the three karmas functioning together with wisdom: "knowing the path" means the mind is unshielded, "opening the path" means the body is unshielded, and "preaching the path" means the speech is unshielded; he is also called the guide, meaning the one who knows the path, etc. From "You devas and humans" onward, it encourages living beings to listen and receive. The Buddha's eight tones express the six kinds of dharma doors; speaking from the majority, he encourages the three wholesome destinies that they should go to listen to the Dharma.

7.9

From "At that time, countless myriads of kinds" up to "and listened to the Dharma": here is the third [part], matching the first [element] above, the parable of the mountains and rivers. Gathering retribution results in sentient beings, just as relying on mountains and rivers results in worlds and so forth. "Hundreds of thousands of myriads of koṭis" refers to the sentient beings of the ten dharma realms. Now it directly speaks of the differences among the sentient beings of the seven expedients, correlated as stated above. Or, from "You devas and humans" onward, all matches the parable of the mountains and rivers.

7.10

From “The Tathāgata at that time” up to “energetic or indolent” is fourth, matching the second metaphor above, that of the plants and trees. The old [commentators] said: This text is a redundant insertion and does not correspond to what came before. I now clarify: In the metaphor above there were distinctions of plants and trees, differing in being large or small; here it clarifies that faculties are sharp or dull, and practices are energetic or indolent. This is precisely the depth or shallowness of habitual causes, which is identical in meaning with the plants and trees—how could it not be matching the metaphor, such that it is called a redundant insertion? “At that time”: If speaking of the beginning of the gradual [teachings], it is the time of first preaching the three vehicles in the Deer Park; if speaking of the middle period, “at that time” can be discussed in each and every place. “Sharp and dull”: Comprehensively evaluated, the three miserable destinies, because their causes are evil and their fruits are suffering, cannot receive the path, and are termed “dull”; the seven expedient means, hearing the teaching and gaining benefit, are termed “sharp”. Specifically evaluated, humans and gods merely receive retribution and are unwilling to receive the path, and are termed “dull”; those with the dispositions of the three vehicles cut off delusions and transcend the realms, and are termed “sharp”. Furthermore, śrāvakas contemplate arising and ceasing and are termed “dull”; bodhisattvas contemplate non-arising and non-ceasing and are termed “sharp”. [The same applies to] the shared, distinctive, and perfect [teachings] (and so forth). Indolence in the three miserable destinies is termed “indolent”; humans and gods upholding the five precepts and ten virtues is “energetic”. Humans and gods not revulsion-weary of suffering is “indolent”; the two vehicles dreading impermanence is “energetic”. The two vehicles craving realization and not seeking to become buddhas is “indolent”; bodhisattvas aspiring to seek the Buddha path is “energetic” (and so forth). From “according to what they can bear” to “quickly gaining good benefit” is fifth, matching the fifth metaphor above, that of receiving moisture. “According to what they can bear” is precisely matching and tallying with the capacities and suitability [of beings], free from the error of addition or subtraction. “Rejoicing and gaining good benefit” is precisely each receiving the moisture of the Dharma and gaining benefit.

7.11

“All these living beings, having heard this Dharma” is sixth, matching the sixth metaphor above, that of flourishing growth. “At ease in the present life, and reborn in good places in later lives” is retribution causes evoking retribution fruits, matching the flourishing growth of flowers blooming. “Also hearing the Dharma” up to “entering the path” is habitual causes drawing forth habitual fruits, matching the flourishing growth of fruits above. “Having heard this Dharma” matches the cause of flourishing growth above; “at ease in the present life” directly matches flourishing growth; and “reborn in good places in later lives” matches the marks of flourishing growth. The Buddha is like a great cloud everywhere covering all; the three miserable destinies also receive moisture and grow, just as the Prajñā and Vaipulya [sūtras] explain that the hells gain benefit. Moreover, various sūtras also explain that nāgas, birds, ghosts, and spirits hear the Dharma and attain the path. If the fire is quenched and the water cools, that is being at ease in the present life; if they are reborn in the heavens or among humans, that is being reborn in good places in later lives; cultivating the path among gods and humans is enjoying happiness by means of the path. If humans and gods hear the Dharma, uphold the precepts, and have merit upholding their bodies so that ghosts and dragons do not molest them, that is being at ease in the present life; if gods are reborn again as gods and humans again as humans, or gods and humans are mutually reborn, that is being reborn in good places in later lives; if upon being born they are able to awaken and understand, that is enjoying happiness by means of the path. The two vehicles hearing the Dharma and attaining nirvāṇa with remainder is being at ease in the present life, as a later passage says: “This person gives rise to the thought of extinction with respect to the merit attained,” and “In another land I become a buddha with yet another name.” This person in that land attains the hearing of this sūtra: it points to the land of expedience with remainder as a good place, and hearing the sūtra there is attaining the path and enjoying happiness. If a bodhisattva in a physical body hears Vairocana Buddha preaching the Dharma and attains the forbearance of the non-arising of dharmas, that is being at ease in the present life; later being born in the Pure and Complete World to be a dependent of the Dharmakāya is being in a good place and enjoying happiness by means of the path; being free from all hindrances is being at ease in the present life. “According to the power they can bear, gradually attaining entry into the path” is enjoying happiness by means of the path in future lives. As for the five vehicles: the vehicle of the five precepts transcends the suffering of the three miserable destinies; the vehicle of the ten virtues transcends the eight sufferings of the human realm; the śrāvaka vehicle transcends the suffering of impermanence in the three realms; the pratyekabuddha vehicle transcends the suffering of hearing the Dharma from others; the bodhisattva vehicle transcends the suffering of having no sharp wisdom within and no major and minor marks without: these are the five vehicles. Question: One should only take humans and gods as worldly vehicles, and the rest as supramundane vehicles. Also, the Buddha is the real vehicle, and the rest are expedient vehicles. Also, the Buddha is the fruit vehicle, and the rest are cause vehicles. Also, there should be three vehicles: humans and gods as the lower, the two vehicles as the middle, and the Buddha as the superior. Also, humans and gods are called the vehicle that does not sever afflictions; the two vehicles are called the vehicle that severs afflictions; the Buddha is called the vehicle that neither severs nor does not sever. Also, humans and gods are called non-severance; the Buddha is called severance; the two vehicles are called both severance and non-severance. Also, ordinary beings, worthy ones and noble ones, neither ordinary beings nor noble ones; existence, emptiness, neither existence nor non-existence, and so forth (and so forth). The Da zhidu lun clarifies five good roots, and the Śrīmālā-sūtra distinguishes four treasuries; how do these relate to the three grasses and two trees? Humans and gods are two goods, the two vehicles are one, and buddhas and bodhisattvas make five, opening the great and combining the small; the five vehicles open the small and combine the great; the four treasuries combine the ordinary and open the noble; the five vehicles open both ordinary and noble; they merely differ according to conditions.

7.12

From “Like that great cloud” downward is second: bringing up the metaphors to match the six meanings. “Great cloud” matches the first, the two benefits of form and voice. “Raining upon all” matches the second, the dharma approaches of the six sections. “Plants, trees, thickets, and forests” matches the fourth, the depth and shallowness of the habitual causes of the living beings converted, their sharpness or dullness, indolence or energy. “According to their natures, fully receiving moisture” matches the fifth, receiving moisture and gaining the benefit of the Dharma. “Each attaining growth” matches the sixth, being at ease in the present life and flourishing in growth.

7.13

From “The Tathāgata’s preaching of the Dharma is of one mark” downward is second, matching the metaphor of non-differentiation. Above, three were opened, and now three are also matched, though not in sequence. From “one mark and one flavor” downward jointly matches the one ground and the one rain. From “that is to say” downward jointly explains the one ground and the one rain. From “if there are living beings” downward matches “yet the various grasses and trees each have their distinctions” above. From “Why is this?” downward explains distinction: the Tathāgata is able to know distinction and non-distinction. “One mark”: the minds of living beings share the same mark of suchness; this is the one ground. “One flavor”: the Dharma of the One Vehicle equally explains the one principle; this is the one rain. Formerly, with respect to the one true mark, seven marks were opened expediently; with respect to the Dharma of the One Vehicle, seven teachings were discriminatively preached; the Buddha knows that ultimately they end up returning to the one mark and one flavor. From “that is to say” downward jointly explains the one mark and one flavor. The mind-nature of living beings is the virtue of nature: the three kinds of marks of liberation, departure, and cessation. When the Tathāgata speaks these three dharmas with a single voice, these are the three flavors. Taking these three marks as the objective realm gives rise conditioned to the practice of the Middle Way, which ultimately attains the fruit of all-knowledge; hence it says “ultimately arriving at the knowledge of all aspects.” Matching the metaphor of the distinctions among grasses and trees will be explained later and is not recorded again here. Sometimes it is matched with three meanings: 1. the meaning of non-differentiation, matching the one ground and the one rain above; 2. the meaning of distinction, matching the distinctions among grasses and trees above; 3. the Tathāgata being able to know, explaining and completing both meanings. As for non-differentiation: it refers to the one mark and one flavor; “one mark” matches the one ground above. “The mark of liberation” means being free from the mark of birth-and-death. “The mark of departure” means being free from the mark of nirvāṇa. “The mark of cessation” means non-mark and also non-mark; there being only the true mark, it is called the one mark. The one mark is the basis of non-abiding that establishes all dharmas; non-abiding and non-mark are non-differentiation. Establishing all dharmas constitutes differentiation. Differentiation is like the plants and trees; non-differentiation is like the one ground. Although the ground is without distinction, it can produce the different varieties of peaches, plums, plants, and trees; although peaches, plums, plants, and trees differ, they share the one mark of firmness. If one knows that the ground possesses peaches and plums, one recognizes the expedient within the real, and understands that non-differentiation is precisely differentiation; if one knows the mark of firmness in peaches and plums, one recognizes the real within the expedient, and understands that differentiation is precisely non-differentiation. For this reason, the one mark matches the metaphor of the one ground above. “One flavor” is the real teaching, pure and unmixed; it can be understood by analogy with the one mark. “Liberation” means being free from the karmic bonds of the two extremes of fragmented [birth-and-death] and change [birth-and-death]; hence it is called “the mark of liberation”. “The mark of departure” means attaining the wisdom of the Middle Way; because this wisdom is able to depart far from the two extremes without attachment, it is called “the mark of departure”. “The mark of cessation” means attaining nirvāṇa with remainder through the cessation of the causes of the two extremes, and attaining nirvāṇa without remainder through the cessation of the fruits of the two extremes; hence it is called “the mark of cessation”. Each phrase should likewise be taken in the sense of differentiation and non-differentiation, following the model of the one mark. “Ultimately arriving at the knowledge of all aspects”: If one attains the mark of cessation of the two extremes, that is the exhaustion of both shared and distinctive delusions, entering the buddha knowledge and vision, and practicing prajñā within the mind of the knowledge of all aspects. The initial aspiration and the ultimate are not two; hence it says “ultimately”. This is the wisdom of the Buddha; hence it says “knowledge of all aspects”.

7.14

From "If there are living beings who hear the Tathāgata's Dharma yet do not perceive or know it," this clarifies the meaning of distinction. From here down, clarifying distinctions refers to living beings being the distinctions of the provisional and real among mountains and rivers, as well as distinctions among seeds. The Tathāgata is the cloud, hearing the Dharma is the rain, reciting and practicing it is the moistening, and the merit is the growth—none of these distinctions are they able to know. In the text, there are five parts: first, living beings do not know; second, the Tathāgata is able to know; third, bringing up the simile to apply and match the fact that living beings do not know; fourth, taking up what preceded to conclude and explain that the Tathāgata is able to know; fifth, resolving doubts. "If there are living beings" brings up the people who do not know. "Dharma" refers to hearing the Dharma of a single voice. "Upholding and expounding" directly clarifies their not knowing: their upholding and expounding are not the same, and their practices are distinct. Humans and devas form an understanding of precepts and goodness; the Three Vehicles form an understanding of truths, conditions, and pāramitās. Since their understandings differ, these are distinctions. "Do not perceive or know the merit they obtain" clarifies that although the five kinds of people each receive the teaching, they do not know that the Buddha's is a teaching of one flavour without distinction, nor do they know the seven kinds of expedient means; each forms their own understanding and clutches their own understanding as real. Thus, they do not know the expedient nor do they recognize the real—this is not perceiving or knowing the distinctions. Second, the Tathāgata is able to know. Briefly condensing the numbers, he brings up ten objects, combining them into four meanings: first, knowing in terms of four dharmas; second, knowing in terms of three dharmas; third, knowing in terms of two dharmas; fourth, being able to know in terms of one dharma. Knowing in terms of four dharmas refers to seed, characteristics, substance, and nature. As for 'seed', the three paths are the seeds of the three virtues. The Vimalakīrtinirdeśa says, "All the company of afflictions are the seeds of the Tathāgata," which clarifies that by means of the path of afflictions, there is prajñā. It also says, "The five uninterrupted [hells] all generate the characteristic of liberation," which means that by means of non-virtue, there is the liberation of wholesome dharmas. All living beings are identical to the characteristic of nirvāṇa and cannot be extinguished again; this is taking saṃsāra as the Dharma-body. This discusses seeds in terms of opposites. If one discusses seeds in terms of categories: every bowing of the head and lifting of the hand is entirely the seed of liberation; all worldly wisdom and the understanding minds of the Three Vehicles are the seed of prajñā; and whatever has a mind shall become a buddha, which is the seed of the Dharma-body. The Tathāgata is able to know the distinctions among all these seeds; all seeds are just one seed, which is non-distinction, and the Tathāgata is also able to know this; distinction is just non-distinction, and non-distinction is just distinction, which the Tathāgata is also able to know. Characteristics, substance, and nature are explained in terms of the ten dharma realms and the ten suchnesses. If discussed in terms of distinction, they are the characteristics of the ten dharma realms; if discussed in terms of non-distinction, they are the characteristic of the single Buddha realm. The Tathāgata is able to know distinction and non-distinction; distinction is just non-distinction, and non-distinction is just distinction, which the Tathāgata is also able to know. Substance and nature can be understood by analogy in the same way. From "what they contemplate" down clarifies that the Tathāgata is able to know in terms of three dharmas. The three dharmas are the three wisdoms, which still have three layers: first, the objects of the three wisdoms; second, the substance of the three wisdoms; third, the causes and conditions of the three wisdoms. "What they contemplate" clarifies the function of the three wisdoms. Contemplation grasping the affairs contemplated is the object of the three wisdoms. From "how they contemplate," contemplation is the recording of the Dharma heard, which is precisely the substance of the wisdom of contemplation. From "by what dharma they contemplate" down, the three wisdoms grasping objects and hearing the Dharma are its causes and conditions. Furthermore, as the objects of the three wisdoms, when the conditions of object and wisdom combine, the dharma of the three wisdoms comes to be, which is again called causes and conditions. Such three wisdoms of the Three Vehicles were formerly considered to differ in object, substance, and causes and conditions, which constitutes distinction; but when entering the perfect and wondrous three wisdoms, there is no distinction. The Tathāgata is able to know this existence of distinction and non-distinction; and that distinction is just non-distinction, and non-distinction is just distinction, the Tathāgata is also able to know. From "by what dharma" down clarifies that the Tathāgata is able to know in terms of two dharmas. "By what dharma" is the cause; "what dharma they obtain" is the effect. The causes of the Five Vehicles each obtaining their respective effects constitutes distinction; living beings' suchness and the Buddha's suchness are one suchness without a second suchness, being solely one cause and one effect, which constitutes non-distinction. The Tathāgata is also able to know distinction and non-distinction; and that distinction is just non-distinction, and non-distinction is just distinction, the Tathāgata is also able to know. "Living beings abide in various stages" clarifies that the Tathāgata is able to know in terms of one dharma. The seven expedient means abide in seven stages, hence it is said "various stages"; this constitutes distinction. When the Tathāgata sees this with the Buddha eye that conforms to reality, just as the many streams entering the ocean lose their original tastes, there is no distinction. When he expounds it with the expedient means of wisdom in accordance with the intent of others, the Tathāgata is able to know distinction; when all the Dharmas he expounds arrive at the stage of all-knowledge, the Tathāgata is able to know non-distinction (and so on).

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妙法蓮華經文句 — Classical Chinese