妙法蓮華經文句 8.14

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.