妙法蓮華經文句 7.82

7.82

From "All these śrāmaṇeras" onward, there are twenty-seven gāthā lines versifying the main establishment of karmic connection. The prose above had two parts; now, the first eight lines versify the dharma explanation, and the subsequent nineteen lines versify the parables. The dharma explanation above had three parts; now, the first three lines versify the first, the karmic conditions established in the past; the next line versifies the second, meeting one another in the interim; and the next four lines versify the third, preaching the Lotus Sūtra once again today. The past establishment of karmic conditions above had four parts: the first half-line versifies the Buddha entering samādhi; next, from "For immeasurable koṭis" onward, the second [part], one and a half lines, versifies the actual repetition of the teaching; thereafter, from "Each and every śrāmaṇera" onward, the third [part], one line, versifies hearing the Dharma and gaining benefit, omitting a versification of the fourth, the Buddha arising from samādhi and offering praise. Next, from "After that Buddha passed into extinction" onward, the second [part], three lines, versifies meeting in the interim. From "These sixteen śrāmaṇeras" onward, the third [part], four lines, versifies preaching the Lotus Sūtra today. The prose above had two parts: first, uniting past and present, which had the present and the future; now, the first three lines versify uniting the present teachers and disciples. From "Through this fundamental karmic condition" onward, the second [part], one line, versifies preaching the Lotus Sūtra once again. The prose above had three parts; now, the first line versifies the first, the purity of the present assembly—through this fundamental karmic condition, today the assembly's capacity free of difficulties is activated; next, from "Now preach the Lotus" onward, the second [part], three phrases, versifies the second, preaching this sūtra for them, omitting a versification of the third, explaining the meaning of opening the three. From "A perilous and evil road" onward, the second [part], nineteen lines, versifies the opening and matching of the parable: the first eleven and a half lines versify the unfolding of the parable, and the latter seven and a half lines versify the matching of the parable. The unfolding of the parable above was divided into two: now, the first three lines versify the parable of the five hundred yojanas, and the next eight and a half lines versify the parable of the guide. The five hundred yojanas parable above had five points: now, the first line versifies the second, the perilous and evil road; next, from "Countless thousands of ten thousands" onward, the second [part], half a line, versifies the third, the multitudes of people; next, from "The road was extremely..." onward, the third [part], half a line, versifies the first, the five hundred yojanas; next, from "At that time there was a guide" onward, the fourth [part], one phrase, versifies the fifth, a single guide; from "Having a strong memory and..." onward, three phrases versify intelligence and lucid discernment, without versifying the fourth. From "The multitude all grew weary" onward, the second [part] has eight and a half lines versifying the second, the parable of guiding. The prose above had three parts, and now it likewise versifies three: the first two characters versify the first above, the guiding; from "All grew weary" onward, the second [part], five lines, three phrases, and three characters, versifies the second, the parable of the multitude slackening and retreating and [the guide] expediently conjuring the phantom city; next, from "When the guide knew this" onward, the third [part], two and a half lines, versifies the third, the parable of extinguishing the phantom and leading them to the treasure cache. The second passage above had two parts, namely, first, slackening and retreating, and second, receiving them in retreat. Now, the first three phrases and three characters versify slackening and retreating, and the next five lines versify creating the conjuration to receive them in retreat. The slackening and retreating above had three points; now it omits a versification of the first, midway on the road. The prose above of receiving them in retreat by creating the conjuration is now fully versified: the first line versifies the second, lamenting the loss of the great; next, from "He immediately thought..." onward, the second [part], two phrases, versifies the first, conceiving the thought; next, from "Conjuring a great city" onward, the third [part], two and a half lines, versifies the third, creating the conjuration. The prose above also had two parts: now, the first one and a half lines versifies properly making the conjuration parable. "The houses" are the objects of contemplation of emptiness. "Gardens and groves" are the groves of the two vehicles' dhāraṇīs and outflow-free dharmas. The nine successive attainments are the "flowing canals"; the eight liberations are the "bathing ponds"; the "double gates" are the three gates of emptiness, and also the double emptiness samādhi and the exhaustion and non-arising knowledges, which form the high-rising multistoried pavilions. "Men and women" are concentration and wisdom. Explained in terms of contemplation of mind: the substance of wisdom being fully complete is like the moats and ramparts of a city; wholesome dharmas being entirely sufficient is like the outer walls encircling it; ultimate emptiness is the houses; upright wholesome practices being able to accomplish one's own practice is like a man managing household affairs; and compassion converting others externally is like a woman marrying outside. Next, from "Having created this conjuration" onward, the second [part], one line, versifies telling of the conjuration above. Next, from "Once the people had entered" onward, the fourth [part], one line, versifies the fourth, entering the city. From "When the guide knew they had rested" onward, the third [part], two and a half lines, versifies the third, extinguishing the conjuration and proceeding to the treasure cache. The prose above had two parts: now, the first phrase versifies the first, knowing they have rested; next, from "Assembling the multitude" onward, the second [part], two lines and one phrase, versifies extinguishing the conjuration and leading them toward the treasure cache. From "I too am like this" onward, the second [part], seven and a half lines, versifies the second, matching the two parables: the first half-line versifies matching the first, the five hundred [yojanas] parable; the next seven lines versify matching the second, the guiding parable. Matching the five hundred above also had four points; now, half a line simply matches them collectively. "Seeing all those who seek the Path," two lines, versify matching the parable of slackening and retreating. The verse unfolding the parable above did not versify "midway on the road"; now, one line matches slackening and retreating midway on the road, and the next line versifies matching receiving them in retreat by creating the conjuration. From "Knowing that they have reached nirvāṇa" onward, the second [part], five lines, versifies the second, matching extinguishing the conjuration and proceeding to the treasure cache. The prose above matched two points, and now the verse also has two: the first half-line versifies the first, knowing they have rested; from "Then he gathers the great assembly" onward, the second [part], three and a half lines, versifies the second, matching extinguishing the conjuration and leading them toward the treasure cache. In the verse matching the resting of the conjuration, there is the meaning of the secret repository of the three virtues: "You realize all-knowledge" is prajñā; "complete with the thirty-two marks" is the dharmakāya; "this is the true extinction" is liberation. These three dharmas are neither sequential nor horizontal, which is none other than seeing the buddha-nature. From "The guide of all buddhas" onward, one line, versifies the appended matching.