妙法蓮華經文句 8.20

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).