妙法蓮華經文句 7.5

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).