妙法蓮華經文句 8.70

8.70

From "Mañjuśrī said, 'In the midst of the ocean...'" onwards: Second, clarifying the benefits. The text has nine sections: 1. Mañjuśrī's self-account; 2. Prajñākūṭa's question; 3. The reply; 4. Prajñākūṭa raising a doubt based on the distinctive teaching; 5. The dragon girl clarifying the perfect [teaching] to resolve the doubt; 6. Śāriputra using the Tripiṭaka's expedients to object; 7. The dragon girl using the One Real to dispel the doubt; 8. The assembly at that time hearing and seeing, gaining benefit; 9. Prajñākūṭa and Śāriputra silently having faith and submitting. In the fifth, the dragon girl clarifying the perfect [teaching] to resolve the doubt: first, the sūtra narrates her appearing and paying respect. Next, there are three and a half lines of verse, divided into three: the first half-line clarifies upholding the sūtra and attaining understanding; the next two lines clarify accomplishing the two bodies; the final line cites the Buddha as testimony. "Offenses and blessings" is expounded in terms of the seven expedient means; now the verse [states that she] deeply penetrates non-offense and non-blessing, entering the single real mark—this is called "deep penetration". "Ten directions" refers to the ten dharma realms, all equally illuminated by real wisdom; hence it says "everywhere illuminates". "Possessing the thirty-two marks": deeply attaining the principle of the Dharma-body, one is fully equipped with the marks and signs. As the Pañcaviṃśati clarifies: "If one wishes to attain all dharmas, one should learn prajñā, like obtaining a wish-fulfilling jewel." The two vehicles attain only emptiness; in emptiness there are no marks and signs, etc. In the sixth, Śāriputra objects again: first, generally objecting that it is hard to believe; later, explaining the five obstacles. In the seventh, the dragon girl manifest[s buddhahood] and provides clear proof, which again has two: first, presenting the jewel signifies attaining perfect understanding. The round jewel signifies her cultivated attainment of the perfect cause; offering it to the Buddha is using the cause to realize the fruit; the Buddha's swift acceptance signifies attaining the fruit quickly—this is "in a single moment sitting in the bodhimaṇḍa", becoming a buddha not in vain. Second, directly demonstrating the cause is round and the fruit is full. The Garbhāvakrānti-sūtra says: "Māras, Brahmās, Indras, and women all do not abandon the body nor receive a body; all attain buddhahood in their present body." The verse says: "Dharma-nature is like the great ocean; / It does not speak of right and wrong. / Ordinary beings, worthies, and sages / Are equal without superior or inferior. / Only when mind's defilements are extinguished / Is realization attained like turning over one's palm." In the eighth, from "At that time, in the Sahā world..." onwards, this clarifies the assembly at that time seeing and hearing, which again has two: first, clarifying seeing and hearing; second, humans and devas rejoice, both benefiting each other. In the south, conditions were ripe, so it was fitting to attain awakening through the eight marks; in this land, conditions were shallow, so she taught and transformed merely as a dragon girl. This is the power of expedient skillfulness. Attaining one body is attaining all bodies: the samādhi of universally manifesting physical forms.