妙法蓮華經文句 8

English (machine translation) 8

Language: English

8.1

Expounded by Great Master Zhiyi of Tiantai

From "gradually perfecting the bodhisattva [path]" downward is the second [part], conferring the prophecy. The text has seven parts: first, clarifying the perfection of causes; second, from "passing immeasurable [kalpas]" downward, clarifying the fulfillment of the fruit; third, clarifying the expanse and purity of the land; fourth, clarifying the names of the land and the kalpa; fifth, clarifying the span of the Buddha's lifespan; sixth, clarifying the great duration of the Dharma's abiding; seventh, clarifying the worship of relics after the Buddha's parinirvāṇa. In the third [part], on the expanse and purity of the land, there are five aspects: first, clarifying the great adornment and purity of the land. Regarding "the ground flat as a palm," the sūtra simply says "as a palm" and does not say "a hand's palm." A hand's palm is not flat and therefore is not what is cited. At the bottom of the sea there is a stone named "Palm"; this stone has not a single dust-mote's unevenness, so it should be analogous to the sea-palm. Also, the Bhadrakalpika-sūtra specifically clarifies that it is like a buddha's palm, not citing a human palm. Second, clarifying that there are purely good destinies. Third, clarifying that humans and devas are complete in merit and wisdom; the Candragarbha-[sūtra], chapter nine, speaks of Dharma-food, joy-food, and dhyāna-food; while the sūtra text generally speaks of Dharma-joy and dhyāna-delight, individually differentiated there should be three distinct kinds. Fourth, clarifying that the multitudes of bodhisattvas and śrāvakas are extremely numerous. Fifth, the general conclusion. The Candragarbha-[sūtra], chapter five, says: "Not killing attains ten merits: first, attaining fearlessness toward all sentient beings, up to the tenth, at the end of life being born in a good destiny and later becoming a buddha, in whose land there are no harmful weapons and the people of the land enjoy long life. Not stealing has ten merits: first, the retributions are complete and great, being decisive in affairs without difficulty or obstruction, up to the tenth, dying and being born in a good destiny, later becoming a buddha whose land is filled with floral and jeweled adornments. Not committing sexual misconduct has ten merits: first, discipline over the faculties and being decisive in affairs, up to dying and being born in a good destiny, later becoming a buddha whose land has no women. Not lying has ten merits: first, sentient beings believe one's words, up to dying and being born in a good destiny, later when becoming a buddha the land has no foul impurity and is constantly filled with precious flowers. Not engaging in divisive speech has ten merits: first, the body is indestructible, up to dying and being born in a good destiny, later becoming a buddha whose retinue Māra cannot destroy. Not using harsh speech attains ten merits: first, gentle speech, up to dying and being born in a good destiny, becoming a buddha whose land is filled with the sound of Dharma. Not engaging in frivolous speech has ten merits: first, being loved and respected by humans and devas, up to dying and being born in a good destiny, becoming a buddha whose land's sentient beings have powerful memory without forgetting. Not being covetous has ten merits: first, the bodily faculties are not lacking, up to dying and being born in a good destiny, becoming a buddha whose land has no māras or non-Buddhists. Not having anger has ten merits: first, being free from all anger, up to dying and being born in a good destiny, becoming a buddha whose land's people attain samādhi. Not having wrong views has ten merits: first, the mind's nature is gentle and good, up to dying and being born in a good destiny, becoming a buddha whose land's people have correct faith."

8.3

There are twenty-one and a half verses, which versify the exposing of traces and conferring of prophecies above. First, there are fourteen verses that versify exposing the traces; next, seven and a half verses that versify conferring the prophecy. The first also has two parts: the former seven verses generally expose the traces of all the śrāvakas, versifying the meaning of "we" above; the latter seven verses versify the exposing of the traces of Pūrṇa above. In the general [section] there are five parts: first, one verse generally marks that the practice of the Buddha's disciples is inconceivable, they having already attained the Dharma of descending in traces. Next, from "knowing that the assembly delights in lesser dharmas" downward is the second, one verse, clarifying the reason for descending in traces. Next, from "with countless expedient means" downward is the third, two verses, clarifying the benefit of descending in traces. Next, from "inwardly concealing" downward is the fourth, two verses, clarifying inwardly harboring the Great Way while outwardly manifesting the faults of the small. Next, from "if I fully" downward is the fifth, one verse, pointing out the abbreviation to restrain the extensive. "Lesser desires" manifests seeking the Hīnayāna; "indolence" manifests falling back from the Mahāyāna. They not only manifest as śrāvakas, but also appear as non-Buddhists and as ordinary beings of the three poisons: Śāriputra manifested anger, Nanda manifested greed, and Devadatta manifested delusion, and so forth.

8.4

From "Now this Pūr[ṇa]" downward is the second, seven verses, which versify exposing Pūrṇa's traces and origin. The text above had three [parts]; now it versifies two in brief. First, five verses versify revealing the past origin; next, from "in the future he will also make offerings" downward is the second, two verses, versifying the causes practiced under the buddhas of the three periods of time; it abbreviates and does not versify the seven buddhas or the present Buddha. From "making offerings to the Tathāgatas" downward, seven and a half verses, versifies conferring the prophecy. The text above had seven [parts]; now it versifies four of them: the first half-verse versifies the perfection of causes. The next half-verse versifies the fulfillment of the fruit. From "his land will be named Pure" downward, three lines, skips ahead to versify the names of the land and the kalpa. From "the multitude of bodhisattvas will be extremely numerous" downward, five verses and three lines, versifies the expanse and purity of the land. It abbreviates and does not versify lifespan, the duration of the Dharma, or the erecting of stūpas after extinction.

8.5

Second, conferring prophecies upon the twelve hundred [disciples]: first, requesting in thought; second, conferring prophecies; third, expressing understanding. Requesting and prophecies are as in the text. The text conferring the prophecies has prose and verses. The prose has three parts: first, generally promising prophecies to the twelve hundred; second, individually conferring a prophecy upon Kauṇḍinya—Kauṇḍinya was the first to awaken to the Way and occupies the topmost seat as elder, so a prophecy is conferred upon him individually; third, individually conferring prophecies upon the five hundred—the five hundred have the same name, so prophecies must be conferred upon them individually.

8.6

Question:

8.7

We only see five hundred receiving prophecies, not twelve hundred.

8.8

Answer:

8.9

These five hundred are indeed the number of the twelve hundred; in the verses, the final one and a half verses generally confer prophecies upon seven hundred, so there are twelve hundred. Moreover, the "Upholding [the Dharma] Chapter" says, "Previously I generally prophesied that all śrāvakas have already received prophecies," which refers to these present one and a half verses, and is not merely conferring prophecies upon seven hundred śrāvakas.

8.10

The verse section has eleven lines and divides into two parts: first, nine and a half lines in verse prophesy for Kaundinya and the five hundred; second, one and a half lines collectively bestow prophecy upon all śrāvakas. The understanding expressed by the five hundred consists of prose and verse sections. In the prose section, first the compiler of the sūtra recounts their joy, and next they personally state their understanding. First, the compiler of the sūtra celebrates their present attainment of understanding and rejoicing, and next recounts how they reproached themselves out of shame for not understanding previously. In the celebration, it first clarifies their inner rejoicing and celebration, and afterwards clarifies their external physical reverence. Repenting mistakes and reproaching themselves clarifies their shame at not understanding previously. From 'World-Honoured One, we...' onward is the second part, personally stating their understanding, which has two sections: first, an exposition in terms of Dharma; second, an exposition by means of a parable. In the exposition in terms of Dharma, first they repent being satisfied with a little, and next they reproach their faculties for being dull and difficult to awaken. From 'World-Honoured One' down to 'quenched and crossed over' is repenting and reproaching their past delusion of taking the small as sufficient without knowing to seek the great; from 'now we know' onward, it is reproaching their dull faculties for only now awakening and not knowing it earlier, now knowing that the small is not ultimate, and that the great is the real. The parable contains two parts: first, a brief presentation; next, setting out the parable itself. 'Like a person without wisdom' is a brief presentation of the parable. From 'Why is this?' onward explains the meaning of lacking wisdom. The exposition by parable has two parts: first, the parable of intoxication with wine, which illustrates the exposition in terms of Dharma where they repent being satisfied with a little without knowing to seek the great, understanding the previous Dharma and parables regarding the intention behind applying expedients in past lifetimes; second, the parable of the close friend awakening them, which illustrates the exposition in terms of Dharma where they reproach their dull faculties as difficult to awaken and only now realizing it, understanding the previous Dharma and parables regarding revealing the real in past lifetimes. Within the first, there are again three points: first, the parable of tying the jewel, which expresses their understanding of the prince forming an affinity above; second, the parable of lying intoxicated and unaware, which expresses their understanding of encountering the retreat from the Mahāyāna above; third, the parable of getting up and traveling, which expresses their understanding of being accommodated with the Hīnayāna above. 'Suppose there is a person' refers to the people of the two vehicles. 'Close friend' refers to the sixteenth prince of former times. 'House' means the Mahāyāna teaching as the house. 'Lying down intoxicated with wine': at that time their great capacity momentarily arose and ignorance was momentarily subdued; having heard the sūtra, they gained a slight understanding in their inner minds, yet because their ignorance was heavy, they fell back into delusion and loss. Intoxication has two meanings: first, deep intoxication, being completely unaware; second, light intoxication, being slightly aware but soon forgetting, which is also called unawareness. Although there are these two meanings, in the end the tying of the jewel became like [the sound of] a poisoned drum. 'Official business required him to travel' clarifies that when capacities arose elsewhere to which the prince had an affinity, he went to respond to them; hence it says 'required him to travel.' Propagating the Dharma to convert others is not a private matter; hence it says 'official business.' 'Priceless jewel' is the jewel of wisdom of the single vehicle, the true mark, and suchness. 'Tied it inside his garment': shame and forbearance can block anger and prevent external evils; this is the outer garment. The mind of faith and joy, the internal wholesome root, is the inner garment. Hearing the Dharma at that time and having slight faith, joy, and aspiration is the seed of the cognitive cause and wisdom vows. Second, 'lying intoxicated, unaware' means that their mind of ignorance was heavy, and they soon forgot it again; this expresses their understanding of their slackening, retreating, and not accepting the great Dharma in the interim. Third, 'having gotten up, he traveled to another country' expresses their understanding of being accommodated with the Hīnayāna in the interim and accepting the conversion of the three vehicles; because wholesome roots were about to arise, they loathed suffering and sought joy; hence it says 'having gotten up, he traveled.' Ignorance obscured their understanding, so they did not know to turn toward the origin to seek the clothing and food of the Mahāyāna; hence it says they went to another country to seek the clothing and food of the Hīnayāna. If Māra and the Buddha are contrasted, the realm of Māra of birth-and-death is another country, while the Buddhist Dharma, whether Hīnayāna or Mahāyāna, is the native country. Looking at the Hīnayāna and Mahāyāna contrasted with each other, the Hīnayāna has not yet escaped birth-and-death, so it is still another country; the Mahāyāna escapes birth-and-death forever, so it is the homeland, ultimately returning to the source. This clarifies turning one's back on the country of the Mahāyāna and going to the land of the Hīnayāna, not knowing how to draw provision from the jewel, and instead hiring oneself out as a laborer to support oneself and receiving a single day's wage, being satisfied with a little.

8.11

From 'Later meeting again' onward is the second part, the parable of the close friend awakening him, which expresses their understanding of now preaching the Lotus Sūtra and giving the great cart based on that fundamental cause and condition. This has three parts: first, the reprimand; second, showing the jewel; third, urging him to trade it. The reprimand illustrates shaking attachments and giving rise to doubts above; showing the jewel illustrates the causes and conditions of past lifetimes; urging him to trade it illustrates receiving prophecy to become a buddha. All three cycles have these three meanings. In the exposition in terms of Dharma, 'I cause you to be liberated from the bonds of suffering' is the reprimand; the passage on the five buddhas is the demonstration; Śāriputra receiving prophecy is urging him to trade it. In the exposition by parable, 'Did I not say before that all is for bodhi?' is the reprimand; the three carts and the one cart are showing the jewel; the middle capacities receiving prophecy is urging them to trade it. For those of lower capacity, 'Causes and conditions of past lifetimes: listen well!' is the reprimand; re-expounding to establish affinity and preaching the Mahāyāna again is showing the jewel; the lower capacities receiving prophecy is urging them to trade it. As for how the three points in tying the jewel correspond to the three cycles: first, while under the Buddha tree, conceiving [them] in terms of the Mahāyāna is tying the jewel; lacking the capacity, so that teaching ceased, is lying intoxicated; soon afterwards providing expedients is setting out on the journey. In the parables, being at the place of twenty thousand koṭis of buddhas is tying the jewel; sending an attendant to pursue him so that he fainted and would not accept it is lying intoxicated; leading him with the three carts is setting out on the journey. In the causes and conditions, being at the place of the Buddha Mahābhijñājñānābhibhū is tying the jewel; slackening and retreating midway is lying intoxicated; accommodating them with the small is setting out on the journey. All of these are called expressing understanding of the expedients. 'A certain year, month, and day' refers to the place of the Buddha Mahābhijñājñānābhibhū. From 'The Buddha is also like this' onward is the second part, joining the parable. The parable originally had two parts, and now each has three points: from 'teaching and converting us' onward matches the first point, tying the jewel; 'and soon neglected and forgot it' matches the second point, being intoxicated and unaware; 'having already attained arhatship' onward matches the third point, having gotten up and traveled. From 'the aspiration for all-knowledge' onward matches the later parable of the close friend awakening and showing him. Above there were three, and now there are also three. 'The aspiration for wisdom is not lost' matches the first of the later points, the reprimand; from 'I long ago caused you' onward matches the second of the later points, showing the jewel; from 'I now know' onward matches the third of the later points, urging him to trade for what is needed.

8.12

Second, the verse section has twelve and a half lines and divides into two parts: first, one and a half lines in verse on the inner mind attaining understanding, which again has two parts: first, one line in verse celebrates with joy; next, half a line in verse expresses repentance and reproach. Next, from 'In the treasure of countless buddhas' onward is the second part, having eleven lines that versify the personal statement of understanding. In the preceding text there were two parts; now the first half-line versifies the repentance and reproach for being satisfied with a little, while omitting the versification of being difficult to awaken and only now realizing it. The half-line 'Like an ignorant and foolish person' versifies the brief presentation of the parable. 'He immediately considered it sufficient' versifies the explanation of the meaning of lacking wisdom. The next ten lines versify the unfolding and joining of the parable; the first six lines versify the unfolding, and the latter four lines versify the joining. In the unfolding above there were two parts; now the first four lines versify abandoning the jewel without knowing it, and the latter two lines versify the close friend awakening him. The remaining text is easy to see.

8.13

Explaining the Chapter on Bestowing Prophecy on Those in Training and Those Beyond Training

8.14

Investigating truth and severing delusions is called 'training' (śaikṣa); when truth is exhausted and delusions are completely ended, it is called 'beyond training' (aśaikṣa). Investigating and practicing the true principle and yearning to seek superior vision is called 'training.' The rank of training consists of the true undefiled wisdom of the three fruits and four directions of approach; in the fruit of arhatship, the investigation of principle is already exhausted and superior vision is already ultimate, with nothing left to train in, and so it is called 'beyond training.' If one explains the chapter according to the teachings: analyzing phenomena to investigate truth is called training, and when delusions are ended and truth is exhausted it is called beyond training—this is the meaning according to the Tripiṭaka [teaching]. Embodying phenomena to investigate truth is called training, and when there is neither truth nor delusion it is called beyond training—this is the meaning according to the shared [teaching]. Going from shallow to deep is called training, and when delusions of both the shared and distinctive teachings are ended and both expedient and real principles are exhausted it is called beyond training—this is the meaning according to the distinctive [teaching]. Investigating the tathāgatagarbha involves both training and beyond training, whereas the true mark of dharma-nature is neither training nor beyond training, yet it is both training and beyond training, and so on. These two thousand people were either persons in training or persons beyond training; belonging to the same stream, they received prophecy at the same time with the same name, so this forms a distinct chapter. This chapter is the second section within the text of bestowing prophecies. This text divides into two parts: first, requesting prophecy; second, bestowing prophecy. In the request there are again two parts: first, two people requesting; second, two thousand people requesting. In the two people requesting prophecy, there are again two parts: first, silent contemplation; second, speaking out to request prophecy. Speaking out to request prophecy again has two parts: first, citing precedent that they should also have a share; second, citing expectations. These two were the closest [to the Buddha] and were expected by the assembly at that time: Rāhula was the Buddha's son, close and respected in secular terms; Ānanda held the treasury of the Buddha's Dharma, close and preeminent in terms of the path. If these two, the preeminent and the respected, did not receive a separate prophecy, the expectations of the assembly would not be satisfied.

8.15

Question:

8.16

If they were respected and preeminent, they should have been together with the higher stream; why are they here? If, according to the enumeration of the assembly, the two had already obtained prophecy among the number above, why are they placed below?

8.17

Answer:

8.18

When prophecy was collectively given to the one thousand two hundred, the two were already included in the higher stream; now they are merely seeking a separate prophecy. Ānanda is a person in training, and Rāhula is in the rank of a disciple; hence they are included in the section on those in training and beyond training. The two thousand requesting prophecy have only silent contemplation and citing precedent; because their two thoughts were identical, it says 'like Ānanda's wish.' The absence of speaking out is because they did not have matters such as being respected or preeminent. Bestowing prophecy also has two parts: first, prophesying for the two people first; afterwards, prophesying for the two thousand. Within Ānanda's prophecy there are again five parts: first, the prose; second, the verse; third, eight thousand bodhisattvas giving rise to doubt; fourth, the Tathāgata revealing the traces to resolve the doubt; fifth, Ānanda manifesting the origin to state his praise. Those who doubted generally doubted that the śrāvakas, having only given rise to the mind today, immediately received the Buddha's prophecy and their lands would be pure like this, whereas formerly in the Vaipulya [sūtras], prophecies were given to various bodhisattvas only after countless kalpas of practice. The Buddha then revealed the traces to resolve the doubt: in former times he had given rise to the great mind together with me, so he was a fellow student; because of my vigorous effort, I advanced ahead and attained buddhahood, while because of his extensive learning, he still preserves the sūtras. In the traces he is an attendant, but his original state is like this; so now that he is bestowed a wondrous prophecy, what is there to doubt? The rest of the prophecies are all as in the text.

8.19

Explaining the Dharma Teacher Chapter

8.20

In this chapter there are five kinds of dharma teachers: first, receiving and upholding; second, reading; third, reciting; fourth, explaining; fifth, copying. The Mahāprajñāpāramitopadeśa explains six kinds of dharma teachers: through the power of faith one receives; through the power of mindfulness one upholds; looking at the text is reading; not forgetting is reciting; proclaiming it is speaking; and because the scriptures of the sages are difficult to understand, they require explanation. Regarding these six kinds of dharma teachers, the present sūtra combines 'receiving' and 'upholding' into one, combines 'explaining' and 'speaking' into one, expands 'reading' and 'reciting' into two, and adds 'copying' to make five. Analyzed separately, four people belong to one's own practice, and one person belongs to converting others. The Mahāparinirvāṇa-sūtra distinguishes nine grades: the first four people have no understanding and occupy the rank of disciples; the latter five people have understanding and occupy the rank of teachers. Comprehensively analyzed, if one guides oneself by the five dharmas, one is a dharma teacher of one's own practice; if one teaches others the five dharmas, one is a dharma teacher of converting others. Guiding oneself, they are universally called disciples; converting others, they are universally called dharma teachers. Now, following the comprehensive meaning, it is named the 'Dharma Teacher Chapter.' If one explains it by reduction, combining the five into four yields the four peaceful and joyful practices, as will be explained later. If one combines the four into three, receiving and upholding is mental action; reading, reciting, and speaking are vocal actions; and copying is physical action. Analyzed separately, vocal action is converting others, while physical and mental actions are one's own practice. Comprehensively analyzed, when the three actions guide oneself, that is a dharma teacher of one's own practice; when the three actions instruct others, that is a dharma teacher of converting others; hence it is called the 'Dharma Teacher Chapter.' Furthermore, these are three approaches: practicing these five dharmas to perfume and cultivate oneself is the approach of merit; widely proclaiming the five dharmas to broadly benefit others is the approach of converting others; cultivating oneself and benefiting others while according with the Buddha's teachings is the approach of repaying kindness. Analyzed separately, self-cultivation and repaying kindness are called one's own practice, and benefiting others is converting others; comprehensively analyzed, both guiding oneself and guiding others are called dharma teachers, hence it is called the 'Dharma Teacher Chapter.' Furthermore, reading, reciting, and copying are outer practices, which are the Tathāgata's robe; receiving and upholding is inner practice, which is the Tathāgata's seat; explaining to benefit others is the Tathāgata's room. Analyzed separately, the Tathāgata's room is modeling others, while the robe and seat are modeling oneself. Comprehensively analyzed, it is not so: sheltering sentient beings with loving-kindness and compassion so that the benefit returns to oneself is called the room; warding off their evils and guarding against one's own flaws is called the robe; and setting the mind peacefully in emptiness so that one can pacify others—pacifying both others and oneself—is called the seat. Thus, guiding oneself with these three dharmas is also called being a dharma teacher. To benefit beings, entering the room with loving-kindness and compassion must be primary; in engaging with phenomenal existence, forbearance is the foundation; in saving others, relinquishing self is fundamental. Being able to practice these three dharmas, the great teaching will be proclaimed and spread, and one becomes a reliance for the world; hence the name dharma teacher. Furthermore, combining them into two, they are called one's own practice and converting others; this is easy to understand, so it will not be recorded again. Furthermore, combining them into one, it is called the Tathāgata's practice, which is endowed with all practices: compassion eradicates all suffering—namely, the suffering of the four bad destinies, the three realms, the two vehicles, bodhisattvas, and the like; loving-kindness bestows all joy—namely, the joy of humans and gods, nirvāṇa, permanence, and the like; the gentle robe guards against all flaws—namely, the flaws of the four entrenchments, ignorance, nescience, and the like; the empty seat obliterates all characteristics—namely, possessing characteristics, lacking characteristics, neither possessing nor lacking characteristics. This is the comprehensive meaning. As for the separate meaning: loving-kindness and compassion generate all wholesome roots; gentleness wards off all evil; the empty seat purges all characteristics. Furthermore, loving-kindness and forbearance establish all merit, while the empty seat accomplishes all wisdom; wisdom is the eyes, the so-called five eyes, and merit is the feet, the so-called six pāramitās. Furthermore, loving-kindness and compassion surpass all śrāvakas and pratyekabuddhas; gentleness surpasses all ordinary beings and non-Buddhists; the empty seat surpasses bodhisattvas of the analytical and partial views. Therefore the Vimalakīrtinirdeśa says: 'Only by conquering enemies can one be considered brave.' Furthermore, loving-kindness and compassion destroy the Māra of the devas; gentleness destroys the Māra of the skandhas; emptiness destroys the Māra of afflictions and the Māra of death. The Pañcaviṃśatisāhasrikā-prajñāpāramitā says: 'When one converts all sentient beings and contemplates all as empty, Māra finds no opportunity' (and so on). Furthermore, due to loving-kindness and forbearance one can question, and due to the empty seat one can answer: one is endowed with the two adornments. Again, due to contemplating emptiness one can question, and due to loving-kindness and forbearance one can answer; due to loving-kindness and forbearance one can plant, establish, and nourish, while due to empty wisdom one can weed, dismantle, and guide. Furthermore, due to loving-kindness and compassion, what could obstruct? Due to gentleness, what could impede? Due to the empty seat, what could be disputed? Emerging from the three truths, it is called the victory banner; containing and universally gathering all, it is called the Mahāyāna; because it is the Tathāgata's practice, it is called the King of Samādhis. The sūtras state that among all wholesome dharmas, loving-kindness is the root; forbearance is the supreme path; and signlessness is foremost. If one were to discuss the perfect practice, it could never be fully expressed (and so on).

8.21

Question:

8.22

Why are dharma teachers explained with reference to the three dharmas?

8.23

Answer:

8.24

Generally speaking in terms of phenomenal affairs, one must ascend the hall, straighten one's robes, and take one's seat before one can unfold and proclaim [the teaching]; therefore it is explained with reference to these three. Furthermore, speaking in terms of combining phenomenal affairs and principle: delusions do not exceed three kinds: first, giving rise to delusion in relation to painful retribution; second, giving rise to delusion in relation to binding karma; third, giving rise to delusion in relation to the principle of truths; therefore these three approaches are used to guide and instruct them. Furthermore, with reference to principle: being deluded about the real causes one to fall into suffering, hence the approach of loving-kindness and compassion is used; being deluded about the conventional causes one to sink into emptiness and indulge in bliss, hence the approach of harmonious forbearance is used; being deluded about the middle causes one to form cognitive obscurations, hence the approach of emptiness is used (and so on).

8.25

'Dharma' means a rule or model; 'teacher' means an instructor or guide. Although the Dharma can serve as a model, its substance does not propagate itself—its transmission depends on human beings. Those who transmit the sūtra through these five kinds may all be called teachers: taking up the Dharma accomplishes their own practice; they all take the Wonderful Dharma as their teacher, and by taking the Wonderful Dharma as their teacher their own practice is fulfilled; hence they are called dharma teachers. Furthermore, these five kinds of people can instruct and guide others with the Wonderful Dharma; therefore the Dharma is cited to name the teachers, and so it is called the 'Dharma Teacher Chapter.' If guiding oneself by the Dharma and guiding others by the Dharma are both called being a dharma teacher, this is an explanation of the chapter by causality. The various explanations are all based on the doctrine of the perfect teaching to explain the chapter. The preceding three cycles constituted the trace section, where the primary teaching, comprehension, and conferring of predictions have been concluded. The five chapters from here down are the transmission section of the trace section: not only to shield and benefit that time, but also wishing to enrich and permeate future ages; hence there are five chapters of transmission. The two chapters 'Dharma Teacher' and 'Precious Stūpa' explain that the merit of propagating the sūtra is profound and the blessings are weighty, and that transmitting it to those who have not heard it brings immense benefits. The 'Devadatta' chapter cites past propagation of the sūtra as benefiting both oneself and others, in order to verify that the merit is profound and weighty. In the 'Encouraging Devotion' chapter, the eighty thousand great beings whose power of forbearance has been perfected will propagate the sūtra in this land, while those who have newly received predictions will propagate the sūtra in other lands. Regarding the 'Peaceful and Joyful Practices' chapter, the old [commentators] said that it was for the transmission that receives the retreating; this may be so, but it is not necessarily entirely so. Beginners among external ordinary people rejoice in these superior blessings, but seeing the śrāvakas dread [the task] and hearing of the bodhisattvas being rejected and insulted, they look upon their own weak power as bringing no benefit to self or others, and thus give birth to thoughts of retreat and sinking. For such persons, the Buddha spoke the peaceful and joyful practices, so that by propagating the Dharma in reliance upon them, they need not worry about dangers and hardships. Furthermore, in the 'Dharma Teacher Chapter,' Śākyamuni himself speaks of the merit and blessings of propagating the sūtra and calls upon them to seek its transmission. In the 'Precious Stūpa Chapter,' Prabhūtaratna and the emanations both verify and assist, encouraging them to seek its transmission. In the 'Dharma Teacher Chapter,' the opening prose and gāthās praise the five kinds of dharma teachers, the persons who are able to uphold the Dharma; the subsequent prose and gāthās praise the Dharma that is upheld. Furthermore, they reveal the methods and rules for transmitting the sūtra. The first part also has two sections: first, the profound merit and weighty blessings in terms of the disciples who receive the path; second, the profound merit and weighty blessings in terms of the teachers who confer the path. The disciples' section also has two parts: first, disciples in the Buddha's lifetime; second, disciples after the Buddha's parinirvāṇa. First, 'relying on Bhaiṣajyarāja to address the eighty thousand': 'relying' means entrusting. He wished to entrust the Wonderful Dharma to Bhaiṣajyarāja, causing him to accept it and address the eighty thousand so that all would transmit it. Pointing to the persons and asking if he sees them specifically indicates the people who obtain blessings by upholding the sūtra. Disciples in the Buddha's lifetime also has two parts: first, from 'addressing Bhaiṣajyarāja' downward, singling out the categories of people; second, from 'all in the Buddha's presence' downward, singling out the conditions for receiving predictions. Those who in the Buddha's presence directly realized the wonderful awakening were the two thousand five hundred who possessed vast learning and profound understanding; all of them had already been granted general and individual predictions in person. Those now singled out are either of the category of the eight classes of beings, or of the category of the fourfold assembly and the three vehicles who attended the Lotus assembly. 'All in the Buddha's presence' clarifies the timing: encountering the Buddha while he is seated [there]. 'A single phrase or a single verse' indicates hearing an extremely small amount of the Dharma. 'Even for a single moment of thought' indicates the shortest duration of time. 'All are conferred predictions that they will attain bodhi' clarifies that although their hearing was extremely little and the time extremely short, through the merit of rejoicing in accord they ultimately attain the fruit of buddhahood; how much more so if they hear it in full, uphold it to the end of their lives, practice the five kinds of transmission, and make offerings through the three karmas (and so on). 'Hearing a single phrase or a single verse' means that those who hear little and have shallow understanding are now all conferred predictions; if predictions are granted for so little, how much more so for what is vast and profound? Using the little to illustrate the much is universally broad like this. Since the lower cycle is thus, the middle and upper cycles are also like this; this can be known by inference without waiting to be explained again. In the Satyasiddhi-samādhi-sūtra, individual predictions are conferred on the Four Heavenly Kings with the shared name Fire Holder; on the Thirty-Three Gods with the shared name Indra Flag King; on Kauśika with the shared name Unattached; on the Yāma Devas with the shared name Pure Wisdom; on Tuṣita with the shared name Śākya Dharma King; the upper two heavens are also universally conferred predictions without revealing individual names; the Brahma Devas are named Great Wisdom Power. These belong to the category of hearing much and understanding deeply; now it is granted to the category of hearing little and understanding shallowly. The old [commentators] said that pratyekabuddhas and bodhisattvas received no predictions; but in this text all three vehicles are conferred predictions, so there is no need to doubt. As for 'a single verse or a single phrase,' the Ekottarika-āgama says: 'Freely taking the essential verses in the sūtras, such as those of the Four Noble Truths, is an example.' The Daśabhūmika-vibhāṣā says: 'Abhorring and disdaining is called revulsion; not seeking is called desirelessness; a mind without defilement is called liberation; laying down the burden is called nirvāṇa. Abhorring and disdaining applies to the origin; not seeking applies to suffering; freedom from defilement is the path; laying down the burden is cessation.' It also says: 'The Buddha said to Puṇyavasu, "I have four phrases, namely the Four Noble Truths, the four stations of mindfulness,"' and so forth; this is an example. In contemplation of mind: with every single phrase and every single verse, there is no phrase and no verse that is not the One (and so on). If we take the essential phrases in the trace section, they are 'opening, demonstrating, awakening to, and entering,' 'riding this precious vehicle to roam in the four directions,' 'the four peaceful and joyful practices,' 'encouraging the fourfold resolve,' and the like. Regarding 'a single thought of rejoicing in accord': when one has not yet performed the practices oneself but merely rejoices in the Dharma and the persons, the merit and retribution are already abundant; how much more so when one's practice is fulfilled? The rejoicing mind that rejoices in accord is twofold: If one hears of opening the expedient and revealing the real, then within a single thought-moment one profoundly understands the principle of neither-expedient-nor-real and has faith in the buddha knowledge and vision, and can also understand both the expedient and the real as interpenetrating in phenomena and principle; though possessing the nature of afflictions, one is able to know the Tathāgata's secret treasury—this is the vertical explanation of rejoicing in accord. Furthermore, if one hears the intention of opening the expedient and revealing the real, then in a single mind one broadly understands that all minds and all dharmas are the Buddha Dharma without obstruction; if one wishes to analyze and debate it, it is inexhaustible, revolving without end for a month, four months, up to a year; though one has not yet attained true rejoicing in accord, one's mind can understand like this; since the Dharma is like this, persons are also like this—this is the horizontal explanation of rejoicing in accord. The horizontal is immediately the vertical, and the vertical is immediately the horizontal; therefore the Mahāparinirvāṇa-sūtra says: 'I would rather hear little and understand much of the flavor of the meaning'—this is the meaning here, which will be explained further below.

8.26

From 'addressing Bhaiṣajyarāja, furthermore, after the Tathāgata's parinirvāṇa' downward, it clarifies the disciples after the Buddha's parinirvāṇa, which also has two parts: first, setting forth the classes of disciples and briefly listing the persons, which can be understood by analogy with the above; next, saying 'I also confer predictions upon them,' the merit and retribution being explained as before.

8.27

From "If again there is a person" downward is the second part, the section on teachers, which has prose and gāthās. The prose has two parts: first particular, and later general. The particular part discusses persons [of the lower and upper ranks] below and discusses the present and future in terms of time; the general part, without regard to lower and upper or present and future, comprehensively explains that offending against them incurs sin and according with them obtains blessing. Within the particular part there are again two: first, explaining the present age; second, explaining future ages. Within the present age there are again two: first, explaining teachers of the lower rank; later, explaining teachers of the upper rank. Teachers of the lower rank are divided into two: first, explaining the characteristics of the teacher; next, explaining the teacher's merit and retribution. As for the characteristics of the teacher, these are the five kinds of dharma teachers and the ten kinds of offerings. Next, from "Bhaiṣajyarāja, you should know that all these people have already made offerings" downward explains the merit and retribution of the lower rank. "Have already made offerings" means that their past causes were profound. "Out of compassion for sentient beings they are born in this human realm" explains that their present merit is great. From "If a person asks" downward explains that their future retribution will be momentous. From "How much more so those who can fully receive and uphold" explains teachers of the upper rank, which also has two parts: first, by comparison bringing out the characteristics of teachers of the upper rank; next, "Bhaiṣajyarāja, you should know that this person voluntarily abandons their pure karmic retribution," which explains the merit and retribution of the upper rank. From "If this good man, after my extinction, can secretly for one person" downward explains that teachers after extinction also have lower and upper [ranks]. The lower rank also has two parts: first, identifying the person of the lower rank, who has merely grasped its meaning vertically, possessing wisdom but lacking wide learning, and is only fit to speak secretly and not yet to dwell amid an assembly, hence is a teacher of the lower rank; "secretly for one person speaks one phrase" means that although they have attained an understanding of one phrase, since they have not widely heard and extensively learned diverse meanings, they cannot speak in an assembly, where any difficult questions would find them blocked and thereby prevent the correct principle from being propagated—as the *Dazhidulun* explains, possessing wisdom without wide hearing is like light rain without thunder, so if one wishes to express this one phrase of correct speech, one should only speak secretly for now. "You should know that this person is an emissary of the Tathāgata" explains their merit and retribution. A sūtra is spoken by suchness-wisdom and speaks of suchness-principle; today's practitioner who upholds this suchness-teaching to proclaim suchness-principle is thereby one dispatched by the Tathāgata. "Carrying out the Tathāgata's work": taking suchness-wisdom to illuminate suchness-principle is the "work"; today's practitioner who, relying on the suchness-teaching, practices suchness-principle is thereby carrying out the Tathāgata's work. With suchness-wisdom and suchness-principle united as one, converting sentient beings is the work; if today's practitioner can possess great compassion and, taking the principle of true suchness in this sūtra, speak it for sentient beings to make them attain benefit, this is also called carrying out the Tathāgata's work. In terms of contemplation of mind: as an emissary of the Tathāgata, the mind of wisdom contemplates the objective realm, and the objective realm is true suchness; the realm comes to arouse wisdom, and wisdom is dispatched by suchness. "Sent by the Tathāgata" means that contemplative wisdom comes forth from suchness. "Carrying out the Tathāgata's work" means that through all phenomena there is none that is not true suchness, and true suchness is the Buddha's work. From "How much more so in a great assembly" downward explains the person of the upper rank, and omitting a calculation of their merit and retribution, this meaning can be understood. From "If there is an evil person" downward is the second part, generally explaining of the five kinds of dharma teachers that those who oppose incur sin and those who accord obtain blessing. Here, sin and blessing do not concern whether the field of merit is rich or barren, but merely explain their gravity and lightness in terms of initial and advanced minds. Since beginner practitioners are fully endowed with afflictions, if one imposes obstacles, their study will be ruined, and therefore they incur much sin; the Buddha is impartial, and evil cannot infringe on or pressure him, so how could it cause an obstacle? Hence it says the sin is light. The same applies to making offerings: this person depends on others, so if they obtain offerings, what they practice will succeed, and hence the blessing of bestowing on them is superior; the Buddha, however, has no dependencies, with all matters fulfilled, so although one presents offerings, there is no benefit to the Buddha, hence it says the retribution is inferior. For example, when a prince is in hardship, supplying what he needs brings very great merit, and if one humiliates royal stock one incurs no light sin, hence both sin and blessing are momentous; if one presents food and clothing to a great king, as an essential matter it is minor, and if you wish to encroach on him you cannot cause harm, hence both sin and blessing are slight. From "Bhaiṣajyarāja" downward explains that reading and reciting is to be adorned like a buddha, which is according and obtaining blessing. The Buddha is adorned with samādhi and wisdom, because this person can cultivate samādhi and wisdom. "Carried on the Tathāgata's shoulder": what is on the back is *he* (carrying on the back), and what is on the shoulder is *dan* (shouldering). Cultivating the body of the dharmakāya that is neither expedient nor real is carrying for the Tathāgata; being able to plant and to realize the function of the two wisdoms is shouldering for the Tathāgata. "Toward whichever direction [they go], one should face that direction and bow": previously it explained taking the Dharma as teacher; now it explains that they are fit to be a teacher to living beings. This person's orientation is entirely in accordance with the true mark and can all be revered and complied with; complying is "facing", and revering is "bowing". Reverencing and complying with them, as well as raising offerings, etc. (and so forth).

8.28

The verse has sixteen lines, divided into three: the first two gāthās do not versify the prose, but separately encourage one's own practice and benefiting others; the next thirteen lines versify the particular and general parts of the section on teachers above; the final line praises the sūtra. In versifying the particular and the general, there are again two parts: the first seven lines versify the particular, and the later six lines versify the general. The particular section above has the present and the future; now the first four lines versify the present, and the later three lines versify the future. In the present and future above, each teacher has lower and upper [ranks]. Now first, the one line from "If there is one who can" downward versifies the lower rank: the first half-line identifies the dharma teacher, and from "You should know that by the Buddha" downward, the half-line identifies the merit and retribution. "All those who can receive and uphold": the three lines below this versify the teacher of the upper rank in the present; the initial half-line identifies the teacher of the upper rank. From "Relinquishing a pure land" downward, the second part of two and a half lines versifies the merit and retribution. From "After my extinction" downward, these three lines versify the future, where the first two lines leap forward to versify by comparison the upper rank, divided into two: now first, the half-line below "After my extinction" versifies the dharma teacher—the merit and retribution was originally lacking in the prose, but is now present in the verse. From "Should join palms" downward, the second part of one and a half lines explains the merit and retribution. From "If in a later age one can" downward, the second part of one line retraces to versify the teacher of the lower rank. The first half versifies identifying the person; next, from "I dispatch them to abide" downward, the second half versifies merit and retribution. From "If for a kalpa" downward, the second part of six lines generally versifies the general section above. The general section above also had two parts: the first two lines versify that those who oppose incur sin; from "If a person seeking the Buddha path" downward, the second part of four lines versifies that those who accord obtain blessing. From "Bhaiṣajyarāja, I now tell you" downward, the third part of one line praises the sūtra's sublime supremacy.

8.29

From "At that time the Buddha again addressed" downward is the second part, praising the Dharma upheld and the method of propagating the sūtra. The Dharma upheld is the rule for oneself; the method of propagating the sūtra is the rule for others. There are prose and gāthās. In the prose, first is praising the sūtra's Dharma, and next the method and rules. The praise has five parts: first, praising in terms of the Dharma, also praising by comparative evaluation; second, praising in terms of persons; third, praising in terms of place; fourth, praising in terms of cause; fifth, praising in terms of effect. Because the Dharma is wondrous, the person is noble; because the person is noble, the place is revered; the place is revered, the cause is complete; the cause is complete, the effect is ultimate. First, in praising the Dharma: among those spoken in the past, present, and future, this sūtra is foremost. A master explained that the past is the *Prajñā*, the future is the *Nirvāṇa*; before the *Lotus*, the small and the great were separated from each other, but after the *Lotus*, they have already been unified, so this sūtra is precisely the beginning of converging the three and the start of returning to the one, and hence it is called the first. The sūtra praises the *Lotus* as being outside past, present, and future. This master lacked a segment (and so forth). Now, first, regarding "past": this refers to the gradual and sudden teachings from the *Pañcaviṃśatisāhasrikā-prajñāpāramitā* on up. "Present" refers to sharing the same assembly seat, meaning the *Anantanirdeśa-sūtra*. "Future" refers to the *Nirvāṇa-sūtra*. The gradual and sudden teachings such as the *Pañcaviṃśatisāhasrikā* all carry expedients, making it easy to inspire faith; now, in the *Anantanirdeśa*, the one produces the immeasurable, but the immeasurable has not yet returned to the one, so this too is easy to believe; now, when the *Lotus* discusses the Dharma, all differences are integrated and return to the one Dharma, and when it discusses persons, teacher and disciple, origin and traces, are both long-distant, both approaches being completely opposite to what was taught formerly, making it difficult to believe and difficult to understand. Once the most challenging matters at the forefront have already been spoken in the *Lotus*, the *Nirvāṇa* comes later and is easily believable. "Storehouse of the secret and essential": being concealed and unspoken is "secret"; gathering all together is "essential"; the containment of true suchness and the true mark is the "storehouse". "Cannot be distributed": the Dharma is wondrous and hard to believe; it may be bestowed upon those of profound wisdom, but to those without wisdom it increases sin, so it cannot be spoken rashly. "Never explicitly spoken from the past to the present": within the Tripiṭaka, the two vehicles' attainment of buddhahood is not spoken, nor are the origin and traces of teacher and disciple clarified; although the Vaipulya and *Prajñā* speak of the storehouse of the true mark, they also do not speak of the five vehicles attaining buddhahood, nor do they reveal the origin and disclose the traces; since the sudden and gradual sūtras have not yet integrated them, it is called secret. This sūtra fully expounds the Dharma secretly kept in the past, which is opening the secret storehouse and is also itself the secret storehouse. Such a secret storehouse has never been explicitly spoken before. "Even while the Tathāgata was in the world, there was much resentment and jealousy": for more than forty years it could not be spoken right away, and now, although he wishes to speak it, five thousand immediately withdraw from their seats; if it was like this even during the Buddha's lifetime, how much more so in the future! By principle, it is difficult to convert.

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妙法蓮華經文句 — Classical Chinese