妙法蓮華經文句 9

English (machine translation) 9

Language: English

9.1

Spoken by the Great Master Zhiyi of Tiantai

The passage on neither far nor near has three parts: first, a general indication of the object and wisdom; second, a separate explanation; third, a conclusion. "Contemplates": this is the wisdom that contemplates the Middle Way. "All phenomena": this is the objective realm of the ten dharma realms. If one were to discuss wisdom alone, wisdom would have nothing to contemplate; therefore it mentions all [phenomena] to reveal that all are empty. From "in accordance with reality" onward is the separate explanation. The fact that the two extremes and the three truths have no oneness or difference is called "accordance" (tathā); because they are not the seven expedient means, they are called "real"; taking the real as their mark, it says "in accordance with their real marks." "Undiverted": free from the eight inversions. "Unshaken": not moved by the two kinds of death. "Non-retrogressing": every single thought is extinguished, entering the ocean of sarvajñā. "Non-turning": not like worldlings turning in birth-and-death, and not like the two vehicles turning between the mundane and the holy. "Like empty space": existing merely as a name, while the name is ungraspable; the wisdom that contemplates the Middle Way likewise has merely a name, and seeking it, it is ungraspable. "Without nature of existence": free from natures such as self-arising, other-arising, joint-arising, or uncaused arising. "The path of all words is cut off": inconceivable. "Unproduced": delusions, wisdom, and principle all do not arise. "Not emerging": having been cured by the Tathāgata, they ultimately do not break out again. "Not arising": all expedient means are entirely extinguished. "Nameless": names cannot name it. "Markless": marks cannot characterize it. "Inexistent": free from the existence of the two extremes. "Measureless": not an enumerated phenomenon. "Boundless": without spatial location. "Unobstructed and unimpeded": pervasive in all places. "Existing only through causes and conditions": this concludes [the section]. The above directly clarified the contemplative wisdom of the Middle Way; here it clarifies doubly illuminating the two extremes: the nature of principle is ultimately pure as explained above, being neither liberation nor delusion; yet from the causes and conditions of delusion, birth-and-death arises, and from the causes and conditions of understanding, nirvāṇa arises. Furthermore, existing through causes and conditions, existence pertains to nirvāṇa; that which arises from inversion arises in birth-and-death. This shows the intent of double illumination. "Constantly delighting in contemplating such phenomena": namely, such phenomena as the three truths. Furthermore, "existing only through causes and conditions, arising from inversion" concludes the inconceivable objective realm of the three truths. "Therefore it is said" is the inconceivable teaching. "Constantly delighting in contemplating" concludes the inconceivable three contemplations. Furthermore, contemplating all phenomena as empty in accordance with their real marks indicates the substance of contemplation; the nine phrases from "undiverted" onward explain the marks of contemplation. Not being shaken by the two extremes and the eight inversions is called undiverted and unshaken; not falling into the two grounds of the two vehicles and worldlings is called non-retrogressing and non-turning. These two phrases clarify wisdom's application of principle. Not being future, it is unproduced; not being past, it does not emerge; not being present, it does not arise. The Commentary, fascicle 51, states: "Like empty space, it has no marks of entering, emerging, or abiding." The Mahāyānasaṃgraha is also like this: having no entering place in the future, no emerging place in the past, and no abiding place in the present. Fascicle 43 states: "Not arising on the side of causes is called not emerging; not arising on the side of conditions is called unproduced." In all there are nineteen phrases: the first phrase is general, and the subsequent eighteen phrases correspond to the eighteen kinds of emptiness in the Pañcaviṃśatisāhasrikā. "Real marks" is the emptiness of the ultimate truth (paramārtha-śūnyatā). "Undiverted" is internal emptiness (adhyātma-śūnyatā), internally lacking the six sense bases, self, and what belongs to self. "Undiverted and unshaken" is external emptiness (bahirdhā-śūnyatā), externally not being swept around by the six sense objects. "Non-retrogressing" is internal and external emptiness (adhyātma-bahirdhā-śūnyatā); because the twelve sense bases are empty, it says non-retrogressing. "Non-turning" is the emptiness of emptiness (śūnyatā-śūnyatā): emptiness destroys all phenomena; phenomena are what is destroyed, and emptiness is what destroys them; no phenomena remain, but only emptiness exists, and this emptiness is also empty; hence it is called the emptiness of emptiness. Since emptiness is already empty, there is no longer anything that can turn; hence it says non-turning. "Like empty space" is great emptiness (mahā-śūnyatā): grasping at directions and conceptualizations are broken; hence it says like empty space. "Without nature of existence" is ultimate emptiness (atyanta-śūnyatā): because all phenomena have no residue, it is called ultimate emptiness; because of ultimate emptiness, there is no nature of existence. "The path of all words is cut off" is all-inclusive emptiness (sarva-śūnyatā): all emptiness cannot be spoken; hence the path of words is cut off. "Unproduced" is the emptiness of the conditioned (saṃskṛta-śūnyatā): the conditioned is the combination of causes and conditions; since there is no combination, there is no production. "Not emerging" is the emptiness of the unconditioned (asaṃskṛta-śūnyatā): having no name of deliverance; because the phenomena of deliverance are empty, it is called not emerging. "Not arising" is beginningless emptiness (anavarāgra-śūnyatā): seeking a primal origin is impossible; hence there is no arising. "Nameless" is the emptiness of nature (prakṛti-śūnyatā), which can be understood. "Markless" is the emptiness of marks (lakṣaṇa-śūnyatā). "Truly having no existence" is the emptiness of the ungraspable (anupalambha-śūnyatā). "Measureless" is the emptiness of existing phenomena (bhāva-śūnyatā): an existing phenomenon has measure; since having measure is already empty, it says measureless. "Boundless" is the emptiness of non-existing phenomena (abhāva-śūnyatā): a non-existing phenomenon is an edge or limit; being now empty, it is boundless. "Unobstructed" is the emptiness of both existing and non-existing phenomena (bhāvābhāva-śūnyatā): both being ungraspable, it says unobstructed. "Unimpeded" is scattered emptiness (vikiraṇa-śūnyatā): impediments and obstacles being ungraspable, it says unimpeded. The eighteen kinds of emptiness are all the correct wisdom of the Middle Way; all are called empty, and are spoken of as eighteen merely in accordance with the eighteen kinds of objective realms. The Mahāparinirvāṇa-sūtra says: "Because the Tathāgata constantly cultivates the meaning of the eighteen kinds of emptiness." Therefore the eighteen kinds of emptiness are used to explain the eighteen phrases.

9.3

The gāthās have twenty-eight verses and three lines, divided into three: first, one verse summarizes and indicates the topic; next, twenty-two verses summarize practice; finally, five verses and three lines clarify the completion of practice. In the prose, the realm of action and the realm of approach were explained separately; in the gāthās, they are summarized together. To speak properly, their intent is the same, manifested alternately through opening and combining, so that understanding them broadly or in brief may be relied upon even further. In the above text, the two passages on action and approach each had three parts; now the gāthās summarize them together without following the sequential order. First, the fourteen verses from "should enter into the realm of action" summarize the practical aspects of far and near. Above, there were ten kinds of distancing; in the gāthās they are abbreviated without following the sequential order, as can be seen in the text. This also summarizes the realm of action regarding the emptiness of persons; taking the intent, it also combines the three senses of the realm of approach; therefore the gāthā says: "These are named the realm of action and the realm of approach." "Always staying away from kings": for a bhikṣu to be intimate with a king entails ten unlawful things: 1. plotting against the king's life; 2. the king executing a chief minister; 3. the treasury losing treasures; 4. palace ladies becoming pregnant; 5. the king's person being poisoned; 6. chief ministers contending with one another; 7. two countries going to war; 8. the king being stingy and not giving to the people; 9. levying goods from the people; 10. frequent epidemics, where it is said the bhikṣu cast incantations. When these ten matters occur, all the ministers and people say that they were done by the bhikṣu; making this slander against the bhikṣu amounts to slandering the Dharma and slandering the Buddha; therefore the Buddha does not allow intimacy with kings. "Heterodox brāhmaṇas": the Mātanga-sūtra says: "The first person, named Brahmā, made one Veda. The next, named Śuddhodana, turned the one into four: the first is named the Veda of Praise and Recitation [Ṛgveda]; the second, of Sacrificial Rites [Yajurveda]; the third, of Chanting [Sāmaveda]; the fourth, of Averting Calamity [Atharvaveda]. Each has 320,000 verses, combining into 1,280,000 verses, having 1,700 scrolls. The next, named Puṣya, had twenty-five disciples, each able to broadly differentiate one Veda, so that there came to be twenty-five Vedas. Next, there was a person named Parrot, who turned one Veda into eighteen. Next, there was a person named Good Path, who had twenty-one disciples, turning it into twenty-one Vedas. In this manner it evolved and transformed into 1,206 Vedas." The Veda treatise is called here the Treatise on Wisdom; Vyāsa made it, in four kinds altogether: 1. the Veda of the Power of Faith, clarifying fire rituals to extinguish sin; 2. the Yajurveda, clarifying making offerings to brāhmaṇas to obtain blessings; 3. the Sāmaveda, clarifying reconciling two countries; 4. the Atharvaveda, clarifying battle. Those who read these four treatises call themselves omniscient people. Vyākaraṇa is here called the Treatise on Grammar; Pāṇini made it, clarifying various scriptures and miscellaneous phrases. The Vaiśeṣika treatise was made by Ulūka, which is translated as "Most Superior"; appearing in the world eight hundred years [after the Buddha?], it clarifies the six categories (padārtha). Kapila is translated here as "Yellow Head," and also called "Turtle Clan"; he composed a treatise named Sāṃkhya; Sāṃkhya is translated here as "Peakless"; naming the treatise after the person, it is called Kapila, and explains twenty-five truths (tattva). "Those who study the Hīnayāna Tripiṭaka": when the Buddha was in Vārāṇasī, he first spoke the Sūtra Piṭaka for the five people; when the Buddha was in Rājagṛha, he first spoke the Vinaya Piṭaka for Sunīta; when the Buddha was at the Monkey Pond in Vaiśālī, he first spoke the Abhidharma Piṭaka for the Vajjiputtas. The five hundred arhats in the first watch of the night compiled the Abhidharma Piṭaka's Sūtra on Continuous Liberation; these are the studies of the Tripiṭaka. "Deeply attached to the five desires": as for the marks of desire, humans of the four continents, nāgas, asuras, and the Four Heavenly Kings all engage in physical contact of the sense organs; the Trāyastriṃśa devas use wind to fulfill it; the Yāma devas use approaching each other to fulfill it; the Tuṣita devas use holding hands to fulfill it; the Nirmāṇarati devas use gazing at each other to fulfill it; the Paranirmitavaśavartin devas use mental thought to fulfill it; the higher heavens are all free from desire. "Widows and maidens": Ānanda asked the Buddha: "After the Tathāgata's parinirvāṇa, how should we look upon women?" The Buddha said: "Do not meet with them; if you meet them, do not speak with them; if you speak with them, you must single-mindedly be mindful of the Buddha." "And all non-men": they are called paṇḍaka, translated here as eunuchs. Eunuchs have male or female form but cannot perform male or female acts. "Entering villages to beg for food": the Saṃyuktāgama states: "There was a sheep that went to a dung heap to eat its fill; returning to the flock, it was haughty: 'I got fine food.' A bhikṣu is also like this: having obtained the four requisites, he gives rise to tainted attachment and thoughts of desire, not knowing the way of escape; if he does not obtain them, he constantly generates thoughts [of craving]; if he obtains them, he is haughty toward the other bhikṣus and disdains others: 'I obtained them, while they could not.' This is a sheep bhikṣu begging for food. When a lion king encounters a large beast, he devours it without savoring or clinging; when he gets a small beast, he devours it without despising or deprecating it. A bhikṣu is also like that: obtaining offerings of the four requisites, he does not give rise to tainted attachment, has no thoughts of desire, and knows for himself the way of escape; if he does not obtain benefits and offerings, he does not give rise to turbulent thoughts and has no mind of increase or decrease. This is a lion king bhikṣu begging for food." In the four matters of begging for food, traveling on duty, and illness, the eight periods before and after clarify the eight diligences and eight negligences. Before begging for food, one reflects: 'To cultivate the path and repair the wound of hunger'; though begging and not yet obtaining it, one does not abandon mindfulness and practice; after having obtained food through begging, to repay kindness, one is mindful of the path without interruption; in the two periods before and after, one redoubles diligence. The other three matters before and after are also like this; the opposite of this is named the eight negligences. The Ratnamegha-sūtra explains that food begged is divided into four portions: one portion is offered to fellow practitioners of pure conduct, one portion is given to beggars, one portion is given to ghosts and spirits, and one portion is eaten by oneself.

9.4

From "and furthermore not practicing" downward is the second part: eight verses summarizing the realm of distance and proximity in terms of principle, which is neither distant nor near.

9.5

From "if there is a bhikṣu" downward is the third part: five verses and three lines clarifying the completion of practice; this again has three parts. First, one and a half verses indicate the completion of practice. When practice in terms of phenomena is completed, external comportment is free of error; when practice in terms of principle is completed, the internal mind is free of obstruction; hence it says "without faintheartedness." Next, from "when the bodhisattva at times" downward is the second part: three verses on obtaining ease and joy when practice is completed. Finally, one verse and one line summarize the general conclusion of the prose. From "the bodhisattva enters a quiet chamber" downward explains the causes of ease and joy. By cultivating dhyāna meditation, one stops transgressions and evils; attaining the selflessness of persons, one is not harmed externally. By cultivating wisdom, one departs from all graspings and attachments; attaining the selflessness of phenomena, one is free from internal inversion. This is the mind being free from faintheartedness; freedom from faintheartedness is named ease and joy. From "Mañjuśrī" downward is the third part: one verse and one line summarizing the general conclusion of the prose.

9.6

Second, the comfortable practice of speech also consists of prose and verses. The prose has two parts: first, marking the heading; second, explaining the methods of practice. Marking the heading is as in the text. From "if with the mouth one expounds" below, the methods of practice are explained, again with two parts: cessation practice and contemplation practice. Cessation has four aspects: first, not speaking of faults; second, not being contemptuous or arrogant; third, not praising or disparaging; fourth, harboring neither resentment nor disdain. First, as for "not delighting in speaking of the faults of people and scriptures": listeners among persons have faults, but what faults could the Dharma have? The dharmas of the seven expedient means are the Buddha's words adapted to the minds of others and are called non-definitive teachings; if one faults those dharmas, one upsets those people, which is not the mark of comfortable practice. Second, regarding "nor being contemptuous or arrogant": one does not rely on the perfect to disdain the biased, or value the real to look down upon the expedient. Third, regarding not speaking of others' strengths and weaknesses: first, one does not speak of any person in general; next, one specifically mentions the śrāvakas. Generally, people hate to hear of their shortcomings, so one does not discuss weaknesses; and since public praise may invite direct slander, one does not extol strengths. Nor does one speak to Zhang of Zhao's strengths—for Zhao would think one uses another's strengths to mock his own shortcomings, using the former to satirize the latter—nor may one speak to Zhang of Zhao's weaknesses, for slandering him behind his back also leads to being slandered behind one's own back. For this reason, both good and evil are ceased. Furthermore, regarding "not speaking of strengths and weaknesses", the first chapter of the *Sūryagarbha* says: "In the first, middle, and late watches of the night, reduce sleep; vigorously sit in meditation, recite scriptures, and cultivate the Way; turn away from and abandon birth-and-death toward the path of nirvāṇa; do not speak of others' shortcomings nor proclaim one's own strengths; be humble and modest without self-conceit; be content with clothing and food; practice the ascetic dhūta practices with vigor and without heedlessness; tie up mindfulness and contemplate, keeping the mind from scattering; and give rise to loving-kindness and compassion toward all sentient beings." Furthermore, it is like the practice of emptiness taught in the sūtras: reading and reciting it oneself, teaching others to read and recite it, neither slandering others, speaking of others' faults, nor extolling one's own strengths. With respect to śrāvakas, moreover, their faculties and natures are not fixed: if one praises the Two Vehicles, one might cause them to regress from the great to adopt the small; if one reviles the Two Vehicles, one might cause them to lose both the great and the small, grasping neither. Fourth, regarding "not giving rise to a mind of resentment or disdain": if one thinks that a person or dharma hinders one's own Way, this is a mind of resentment; if one thinks them vile and inferior, this is a mind of disdain. Once the mind's impulse is stirred, verbal expression immediately issues forth; to block the source of speaking faults, one does not give rise to resentment or disdain.

9.7

From "skillfully cultivating such [thoughts]" below is the approach of contemplation practice. Contemplating all phenomena as empty, free from attachment, the mind does not obstinately cling. Not opposing people's intentions and not contravening the characteristics of phenomena, one does not reply by expounding Hīnayāna dharmas. Regarding "only replying with the Mahāyāna": if one sees that there is no capacity for the great and expounds the small, one obtains the benefit of expedient means; but if one expounds the small without seeing that the capacity for the great is absent, one obstructs their conditions for the great. Since in both cases one fails to see, expounding only the great is without fault.

9.8

The verses comprise sixteen and a half lines, divided into three parts: first, two lines verse the marking of the heading; next, nine and a half lines verse the preceding methods of practice; last, five lines clarify the completion of practice. The first two lines verse the aforementioned abiding in the comfortable practice. Above, it generally stated that one should abide; in the verses, the marks of practice are separately set out. The marks of practice are three: "expounding the Dharma at ease" in half a line means wishing to cause the person before one to attain the peaceful and easeful Way and its fruit, which is the meaning of entering the room; "on pure ground", etc., in half a line is the meaning of sitting on the seat; "anointing the body with oil", etc., in one line is the meaning of putting on the robe. These three dharmas guiding vocal karma are called comfortable practice. From "peacefully established on the Dharma-seat" below, nine and a half lines verse practice, divided into two: first, five and a half lines verse cessation practice; next, four lines verse contemplation practice. Above, cessation practice had four aspects, and now all are versified. First, "expounding according to questions" in half a line verses not being arrogant, for being arrogant one would not comply. From "if there is a monk" up to "replying according to the meaning", the second, two and a half lines verse not speaking of strengths and weaknesses, relying solely on the meaning without discussing people's virtues or flaws. Regarding "if there are difficult questions, replying according to the meaning", there are two aspects: first, those that can be answered; second, those that cannot be answered. Question and answer challenging each other, testing superiority and inferiority—if one knows victory or defeat for oneself, these are the words of a wise person; being arbitrary, executing any who dare to disobey, these are the words of a king; knowing neither strengths nor weaknesses, right nor wrong, seeking only victory, these are the words of a fool. From "causes, conditions, and parables" up to "entering the Buddha Way", the third, one and a half lines retrospectively verses not delighting in speaking of the faults of people and dharmas. If one speaks of people's faults, one arouses malicious thoughts in them; now, because one does not speak of faults, one causes them to resolve to enter the Buddha Way, for the Buddha Way arises from joy. "Eliminating indolent thoughts", the fourth, one line verses being without resentment or disdain. When a mind of resentment or disdain arises, then indolence, grief, and affliction follow; now, expounding the Dharma with a mind of loving-kindness without resentment or disdain, one is vigorous and free from grief. Above, the prose was explained entirely in terms of the good of cessation, while in the verses it is explained entirely in terms of the good of active practice.

9.9

From "day and night constantly expounding the teaching of the unsurpassed Way" onward, the second, four lines verse the contemplation approach above. Above it said "only replying with the Mahāyāna", and the verse says "expounding the unsurpassed Way"; above it said "causing them to attain the knowledge of all modes", and the verse says "wishing them to accomplish the Buddha Way". From "after I pass into extinction" below, the third, five lines of verse clarify the completion of the comfortable practice of speech. The first line marks the completion of practice. Next, from "without jealousy" below, the second, two lines clarify that when there are no internal faults, external difficulties do not arise, just as flies do not come when there are no foul-smelling things. Next, from "a wise person like this" below, the third, one line clarifies that because there are wholesome dharmas within, practice is completed. As for "as I have stated above": having no faults within is as stated in the prose; having wholesome dharmas within is as stated in the verses. Next, from "that person's merit" below, the fourth, one line evaluates the merit, as in the text.

9.10

Third, the comfortable practice of mind also consists of prose and verses. The prose is also divided into three: marking the heading, explaining the practice, and concluding with completion. In the explanation, cessation comes first and contemplation after. Within cessation there are four: first, not being jealous or flattery-prone; second, not being scornful or abusive; third, not troubling or disturbing; fourth, not disputing or contending. While the Two Vehicles, wishing to quickly emerge from birth-and-death, first eliminate greed and desire, bodhisattvas first eliminate anger and wrong views. Jealousy is the defilement of anger, and flattery is the defilement of wrong views. Jealousy contravenes the mind of loving-kindness and compassion and is not the method of converting others; flattery and deceit depart from the path of wisdom and are not the method of one's own practice. If wisdom is obstructed, how can one seek [the fruit] above? If loving-kindness and compassion are hindered, how can one transform [sentient beings] below? The bodhisattva of comfortable practice must discard them above all. From "nor being scornful or abusive" below: one should not use the perfect practice to rebuke the distinctive teaching; knowing the capacity one may reprove, but not knowing it one should not abuse, as there is the risk of regressing wholesome roots. From "monks" below: one should not use the perfect to rebuke the shared teaching; if they fundamentally lack capacity for the great, forcibly rebuking them with the perfect goes against their minds and results in distress; having been rebuked regarding the shared teaching yet not having understood the perfect, with earlier doubt and later regret, they lose both the great and the small. Going by a circuitous path away from the Way is termed "very far away"—this disturbs practitioners of the distinctive teaching; submerging in emptiness and seizing realization is termed "not attaining"—this disturbs practitioners of the shared teaching. Loathing birth-and-death is termed "remiss"—the *Karuṇāpuṇḍarīka* explains that followers of the Hīnayāna are remiss. From "giving rise to a mind of great compassion" onward clarifies contemplation practice, which also has four aspects: giving rise to wholesome practice counter to the four previous evils. First, "giving rise to great compassion toward all" opposes jealousy and flattery. Second, "giving rise to the thought of a loving father toward the Tathāgata" opposes scorn and abuse. Anyone who seeks the Buddha Way is a learner; respecting a learner as a Buddha, one must not be scornful or abusive. "All" encompasses the three periods of time; these are the Tathāgatas of the future. Third, "giving rise to the conception of a great master toward bodhisattvas" opposes troubling and disturbing. In principle, all three vehicles are bodhisattvas: possessing the virtue of converting and instructing, they are all masters of sentient beings; one should conceive of them as masters and not speak of their shortcomings. Fourth, "impartially expounding the Dharma" opposes disputation; impartiality smashes biased clinging and contention; not too much and not too little, it measures the sharpness or dullness of the capacity. From "Mañjuśrī" below concludes the completion of practice, again in two: first, because of ceasing evil, evil cannot be inflicted, hence it is said "none will be able to trouble or disturb"; second, because of contemplation practice, superior people assemble, "gaining good fellow practitioners".

9.11

The verses have six lines: the first five lines verse the two practices of cessation and contemplation above, each having four meanings; the last line verses the completion of practice.

9.12

Fourth, the comfortable practice of vow has two parts: first, prose; second, verses. The prose again has two parts: first, clarifying the methods of practice; next, praising the sūtra. Regarding the methods of practice, there are three: marking the heading, the methods of practice, and concluding with completion. Marking the heading is as in the text.

9.13

The methods of practice are threefold: first, from "lay or monastic" onward marks the sphere of the vow; second, from "one should think thus" onward clarifies the reason for giving rise to the vow; third, from "when I attain" onward properly establishes the vow. First, clarifying the sphere of the vow of loving-kindness: this broadly takes those who have once generated the mind of expedient means. Those who have not yet escaped the triple world are called lay, while those who have completely severed the deluded thoughts common [to the three realms] are called monastic; this includes the two kinds of the Two Vehicles and three kinds of bodhisattvas. These groups also possess fundamental ignorance and should also be the object of great compassion; however, because they have all once aroused the aspiration and correspond to the vow of loving-kindness, one must grant them the joy of the perfect Way and perfect fruit, which is why it says "arousing a mind of great loving-kindness". The sphere of compassion consists of those who are not bodhisattvas; it broadly takes those who have never aroused the mind of expedient means, calling them "non-bodhisattvas". They do not turn toward the expedient at all, much less the real. This sphere of compassion includes all those within the triple world. These individuals also must be given joy, but because their wandering in transmigration is boundless, they precisely correspond to the vow of compassion, and it is fitting to pull out their sinful causes and sinful effects; hence it says "arousing a mind of great compassion". From "one should think thus" to "expounding the Dharma in accordance with what is suitable" is the reason for giving rise to loving-kindness. Because those who delight in the small cling to the Buddha's expedient means as the real and do not accord with the perfect Way, it is called a "great loss"; this great loss is the reason for the vow of loving-kindness. From "not hearing and not knowing" onward is the reason for the vow of compassion. Because they have not aroused the mind of the biased or the perfect and have not heard the two ways of the biased and the perfect: by not hearing the biased way they lack the wisdom of hearing; those who do not know lack the wisdom of contemplation; those who do not awaken lack the wisdom of cultivation. Furthermore, they lack the three wisdoms of the perfect. How so? Because they do not inquire, they do not hear; because they do not believe, they do not know; because they do not understand, they do not cultivate. Lacking both the biased and perfect three wisdoms, both expedient and real, they are exceedingly pitiable, which is the reason for giving rise to compassion. From "though those persons do not inquire about or believe in this sūtra" onward properly makes the vow. Although they do not inquire about or believe in the two paths of the biased and the perfect, the bodhisattva does not make the vow based on the biased, but wishes only to grant them the three wisdoms of the perfect Way; hence it is said, "Though they do not inquire about or believe in this sūtra, when I attain sambodhi, I shall guide them and cause them to enter it." The vow, bodhi, wisdom, and supernormal powers are all attained by means of comfortable practice. How so? By deeply contemplating the Tathāgata's seat, one attains the power of wisdom, adorned with the four unhindered eloquence skills, able to deliver [beings] through wisdom; by deeply contemplating the Tathāgata's room and the Tathāgata's robe, one attains the power of great wholesome tranquility, manifesting all bodily postures without arising from the cessation samādhi; adorned with supernormal powers, merit, and virtue, one first moves them through samādhi.

9.14

From "Mañjuśrī" onwards concludes the fulfillment of practice, divided into three: First, summarizing that being without faults is the fulfillment of practice. How is practice fulfilled? Because one establishes the great vows, the practice of entering the Tathāgata's room is fulfilled; because one knows the four assemblies have lost the perfect path, the practice of [sitting on] the Tathāgata's seat is fulfilled; because one vows to control one's mind without negligence, the practice of [wearing] the Tathāgata's robe is fulfilled. When these three practices are fully established, it is called the fulfillment of practice. "Without faults" means: because benevolence and compassion are fulfilled, there is no fault of defiling anger; because the Tathāgata's robe is fulfilled, there is no negligence; because the Tathāgata's seat is fulfilled, there is no crooked flattery. From "He is constantly... by monks" below, second, specifically concludes the fulfillment of the practice of benevolence and compassion. Because benevolence is fulfilled, one gathers the offerings of the four assemblies, humans, and devas, who listen to the Dharma; because the vows are fulfilled, one evokes the Buddha's supernatural powers and the devas provide protection; because the Tathāgata's seat is fulfilled, the listeners rejoice. From "Why is this?" below, third, explains the fulfillment of the vow-practice. If the buddhas of the three periods still protect [him], how much more so all the devas?

9.15

From "Mañjuśrī" down to "this Lotus [Sūtra]", second, praises the sūtra as difficult to hear. This also has two: exposition through Dharma and exposition through simile. The exposition through Dharma also has two: 1. In the past it was never explicitly expounded, hence in the past it could not be obtained; 2. Only today is it obtained. The exposition through simile also has two: 1. The simile of not giving the pearl, which illustrates that in the past it was never explicitly expounded; 2. The simile of giving the pearl, which illustrates that today it is heard. Both similes have their respective opening and closing. The simile of not giving the pearl has six: 1. Awing and subduing all kingdoms; 2. Lesser kings being disobedient; 3. Raising troops to go punish them; 4. Rejoicing in their meritorious deeds; 5. Rewarding them according to their deeds; 6. Yet not giving the pearl. "The wheel-turning king" illustrates the Tathāgata converting the world; "subduing all kingdoms" illustrates the realms of the aggregates, elements, and sense bases. Second, "lesser kings" illustrates the defilements and so forth that have not yet been subdued by the taintless [wisdom], termed "disobeying his command". Third, "raising various troops" illustrates the methods among the seven worthies as the vanguard; the methods among the srotāpannas and sakṛdāgamins as the secondary army; and the methods among the anāgamins and arhats as the rearguard. What is destroyed are the bandits of the equal distribution of the three poisons numbering eighty-four thousand; what can destroy them are the government troops of the eighty-four thousand dharma doors. From "The king saw the soldiers..." below, fourth, rejoicing in their meritorious deeds. From "Rewarding them according to their deeds..." below, fifth, rewarding according to merit: "fields" are samādhi; "houses" are wisdom; "villages" are the first and second fruits; "towns" are the third fruit; "cities" are nirvāṇa; "clothing" is the wholesome dharma of shame and forbearance; "adornments for the body" are the auxiliary wholesome dharmas of the path; "various seven jewels" are the seven factors of awakening and so forth; "elephants, horses, and carriages" are the two vehicles' wisdom of exhaustion and non-arising; "slaves and servants" are supernatural powers; obtaining contaminated wholesome dharmas is like "the populace". From "Only [the jewel] in the topknot..." below, sixth, yet not giving the pearl. Having the capacity to transcend fragmented [samsāra] is a minor meritorious deed; having the capacity to transcend transformed [samsāra] is a major meritorious deed. "Astonished and bewildered": when without great merit the topknot pearl is suddenly bestowed, all the ministers are bewildered; this illustrates that when sentient beings' great capacity has not yet stirred, if this sūtra is suddenly expounded, the two vehicles harbor doubt and the bodhisattvas are astonished. The applications of the six similes are each as in the text.

9.16

From "Mañjuśrī, just as the wheel-turning king..." below is the simile of giving the pearl. This also has two: 1. Having great merit; 2. Giving the pearl. "The bright pearl": "bright" illustrates the wisdom of the Middle Way, and "round" illustrates permanence. "On the crown" refers to that which is revered at the ultimate fruit. "In the topknot" means the real is concealed by the expedient; untying the topknot is opening the expedient, and giving the pearl is revealing the real. The application also has two: "Can cause one to reach all-knowledge": knowledge is the name of the fruit, which is the oneness of practice. "The foremost teaching" is the oneness of teaching. "Secret treasury" is the oneness of principle, which also encompasses the oneness of persons.

9.17

The verse has fourteen and a half lines, divided into two: the first four lines verse the preceding practice of Dharma; the next ten and a half lines verse the preceding praise of the sūtra. The initial versification of the practice of Dharma also has two: the first line directly verses the fulfillment of practice. The above summarized the fulfillment of practice, and now the verse specifically reveals it. "Constantly practicing forbearance" verses the fulfillment of wearing the robe; "Pitying all" verses the fulfillment of entering the room; "Then able to expound" verses the fulfillment of sitting on the seat. Next, from "In the latter, evil age..." below, second, three lines verse the practice of the Dharma. Above there were three—the realm, the cause, and the vows—and the verse fully covers them. Next, from "Just as a powerful [king]..." below, second, there are ten and a half lines that verse the preceding praise of the Dharma being difficult to hear. Above there were Dharma, simile, and application; now it only verses the simile and application. The versification of the simile has two: the first three lines verse not giving the pearl; next, from "If there are brave..." below, second, one line verses giving the pearl. Next, from "The Tathāgata is also like this..." below, second, applies the simile. The first three and a half lines verse the application of not giving the pearl; next, from "Having known sentient beings..." below, second, three lines verse the application of giving the pearl. The detailed divisions within them are as explained above.

9.18

From "After my parinirvāṇa..." below, twenty-three lines, is the third part of the chapter, summarizing the signs of response confirming the fulfillment of practice in order to encourage cultivation. It is divided into three: the first line and a half concludes and encourages the four practices; the next twenty and a half lines cite the three retributions to encourage, also called the purification of the three obstacles; the final line summarizes. When the three obstacles are purified, bad karma of the present, next, and subsequent lives is exhausted, immediately obtaining superior retributions in the present, next, and subsequent lives. The first line, "without sorrow and distress", is the transformation of the obstacle of retribution, transforming the present retribution. Second, half a line, "not born into poverty", is the transformation of the obstacle of karma, transforming the retribution of the next life. Third, from "sentient beings delight to see him" below, nineteen lines, is the transformation of the obstacle of defilements, transforming subsequent retributions. Now, first, the one line "reading this sūtra" extinguishes present-life sorrow and distress, which eliminates the retribution of painful sensation; this transforms the mind of present retribution, and being free from illness and pain transforms the physical form of retribution. From "Not born into poverty" below, second, half a line, transforms bad karma. The cause of bad karma should evoke bad fruit, but through the power of the sūtra the bad cause is transformed to obtain a good fruit, which transforms the retribution of the next life. Not being born [poor] means there is no bad birth-karma; presently upholding the sūtra, one does not create the karma of poverty, and in the next life one will not be born lowly. From "Sentient beings delight to see him" below, nineteen lines, explains the transformation of subsequent retributions, transforming the three defilement obstacles. This has two: first, three lines specifically explain the transformation of the three defilement obstacles; second, sixteen lines generally explain the transformation of all obstacles. The first also has three: first, from "Sentient beings delight to see him" below, one line specifically explains the transformation of the obstacle of greed. Those with much desire are slighted by people, and it also obstructs rebirth in the Brahmā heaven; because the obstacle of desire is transformed, people delight to see him and deva youths serve him. From "Swords and staves will not inflict injury" below, second, one and a half lines specifically explains the transformation of the obstacle of anger. Renouncing anger eliminates internal swords and arrows; entering battle, external swords do not harm him. From "The radiance of wisdom" below, half a line, third, specifically explains the transformation of the obstacle of ignorance. From "If in a dream one dreams of wonderful matters" below, second, sixteen lines, generally explains the transformation of all defilement obstacles; this is also the transformation of subsequent retributions. Upholding the sūtra and presently evoking these signs, one should know that they were already accomplished long ago in the past, and are now only triggered by conditions. Furthermore, there are signs of the causes and fruits of attaining buddhahood, all of which are subsequent retributions; hence in dreams one sees signs of future subsequent retributions. Matters of hundreds of thousands of myriads of kalpas appear in a single thought of a dream, representing the inconceivable marvelous Dharma: within the one is the immeasurable, and within the immeasurable is the one. These signs appear beforehand, and later the fruit will certainly be realized. This is also divided into six: from the initial mind of faith up to the eight aspects of attaining buddhahood in Wonderful Enlightenment, all are the Tathāgata's adornments which become one's own adornments, which is the retribution of forbearance. Concerning the first three lines of dreaming of entering the ten faiths, there are again two: the first two and a half lines, the retribution of benevolence and compassion; next, half a line, the retribution of right view and non-delusion. Next, from "Also seeing all buddhas" below, second, six and a half lines, dreaming of entering the ten abodes. Next, from "Also seeing oneself in..." below, third, three phrases, dreaming of practicing the ten practices. Next, from "Realizing all true marks" below, fourth, one phrase, dreaming of awakening to the ten dedications. Next, from "Deeply entering dhyāna-concentration" below, fifth, half a line, dreaming of entering the ten grounds. Next, from "The buddhas' bodies golden..." below, sixth, five lines, dreaming of entering Wonderful Enlightenment. Since it says "Realizing non-retrogressing wisdom, he immediately receives the prediction", one should know that this is entering the position of receiving the prediction of non-arising at the first abode. "Also seeing oneself in mountain forests": one knows this is the cultivation of wholesome dharmas in the ten practices. "Realizing all true marks": one knows this is the position of correctly contemplating the Middle Way in the ten dedications. "Deeply entering dhyāna-concentration": this is the stainless samādhi in the tenth ground; entering the vajra-like concentration, all buddhas appear, patting his head and conferring the office. Dreaming of the eight-aspect Buddha indicates Wonderful Enlightenment; here, it may be the sign of the first abode's capacity to manifest the eight aspects of attaining buddhahood, relying on the preceding stages to metaphorically speak of ultimate enlightenment. The one line "If in the latter evil age..." summarizes the fulfillment of practice. The faculty of faith is obtaining firm faith in the Three Jewels, which nothing can destroy; the faculty of vigor is obtaining the four right exertions; the faculty of mindfulness is obtaining contemplation of the four stations of mindfulness, diligently and expediently subduing greed and sorrow; the faculty of concentration is obtaining the four dhyānas; the faculty of wisdom is obtaining understanding of the Four Noble Truths, knowing them as they really are. Furthermore, the faculty of faith is the pure faith obtained from generating the bodhicitta toward the Tathāgata; the faculty of vigor is the vigor aroused from generating the mind toward the Tathāgata; the faculty of mindfulness is the mindfulness aroused from generating the mind toward the Tathāgata; the faculty of concentration is the samādhi aroused toward the Tathāgata; the faculty of wisdom is the wisdom aroused toward the Tathāgata. The Eightfold Path is the śramaṇa's path and also the śramaṇa's Dharma; accomplishing the exhaustion of all defilements such as greed and anger is the meaning of a śramaṇa. The four fruits are the fruits of a śramaṇa. As for dreams, from srotāpannas to pratyekabuddhas, all have dreams; only the Buddha does not dream, because he has no doubt and no latent habit energies. Dreams occur due to five causes, as stated in a verse: due to a doubtful mind, discrimination, learning, being caused by present events, and non-humans coming to speak. Due to these five things there are dreams; furthermore, due to what was experienced, heard, seen, and various afflictions, making seven causes, there are dreams.

9.19

Question: The present mental consciousness does not even perceive visual form; how can the mind-ground perceive form in a dream? Answer: These are all thoughts based on what was previously seen and previously heard. Furthermore, they are auspicious and inauspicious signs.

9.20

Question: In a dream there are neither supernatural powers nor the knowledge of past lives; how can one perceive future events? Answer: This is not the realm of knowledge resulting from vows, but is inferential knowledge. Various people have had such dreams and such results, and now one knows it by inference.

9.21

Question: Who sleeps? Answer: Those in the five destinies and the intermediate existence all have sleep; those whose sense organs are complete in the womb also sleep; up to and including the Buddha, who also sleeps.

9.22

Question: Sleep is delusion and a hindrance; how is this resolved? Answer: The Buddha gives rise to it manifested before him wishing to regulate the body, hence he sleeps; it is not the sleep of hindrance or delusion.

9.23

Explanation of the Chapter on Welling Forth from the Earth

9.24

The teacher is grave and the Way is revered; they bow respectfully and render obeisance. With a single command of the Tathāgata, they leap forth in haste from the four directions. Therefore it is called the 'Chapter on Emerging from the Earth.' The converting and guiding across the three periods of time bring boundless benefit; who could fathom the ten thousand reflections of the single moon? Summoning the past to display it at present, propagating the sūtra to benefit the future—therefore it is called the 'Chapter on Emerging from the Earth.' Empty space is serene, with neither early nor late; those who are confused cling to the traces and are dark to their origin. Summoning of old to display now, shattering the near and revealing the distant—therefore it is called the 'Chapter on Emerging from the Earth.' The young father in the place of tranquil awakening, the old children in the quiescent light—displaying to them the power of the medicine, causing all to know it—therefore it is called the 'Chapter on Emerging from the Earth.' The text says: 'From what place have they come, and for what cause and condition have they assembled?' Now, explaining the chapter by means of various principles reveals the understanding of the causes and conditions of the four siddhāntas; therefore it is called the 'Chapter on Emerging from the Earth.' From here down is the second major division: opening the near traces of the master's approach and revealing the distant origin of the Buddha ground. Its text consists of three parts: first, from here down to 'You yourselves will through this naturally be able to hear,' is the introductory section; second, from 'At that time Śākyamuni addressed Maitreya' down to the nineteen lines of verse spoken by Maitreya in the 'Chapter on the Discrimination of Merits,' is the section of the main discourse; third, from after the verses down through the remaining eleven and a half chapters, is the transmission section (and so on).

9.25

The introductory text has two parts: first, the emerging forth; second, the queries of doubt. The emerging forth has three parts: first, the bodhisattvas from other directions request to propagate the sūtra; second, the Tathāgata does not permit it; third, the emerging forth from below. The bodhisattvas from other directions, having heard that the merit of circulating the sūtra is immense, all wished to make a vow to dwell here and propagate it, and therefore requested to do so. The Tathāgata checked them, which generally involves three principles: each of you has your own responsibility, and if you dwell in this land you will neglect benefiting that one—this is the first. Furthermore, the karmic connections forged between other lands and this land are shallow, so although you may wish to expound and transmit it, there will surely be no vast benefit—this is the second. Furthermore, if he were to permit them, he could not summon those below; if those below did not come, the traces could not be shattered and the distant could not be revealed—these are the three principles for which the Tathāgata checked them. Summoning those below to come also has three principles: they are my disciples and should propagate my Dharma; because their connections are deep and vast, they can universally benefit this land, universally benefit the lands of the emanations, and universally benefit the lands of other directions; furthermore, it brings about opening the near and revealing the distant. Therefore he checked those [others] and summoned those below. From 'When the Buddha had spoken these words' down is the third part, the emerging forth from below, which has two parts: first, the narrator of the sūtra recounts the phenomena; second, explaining the polite inquiry. Each of the two sections has five points. The first five are: first, the emerging forth; second, the physical marks; third, the dwelling place; fourth, hearing the command; fifth, the retinue. As for the dwelling place, it is the land of eternal quiescent light: 'eternal' is the virtue of permanence; 'quiescent' is the virtue of bliss; 'light' is the purity of the self. These are the secret treasury of the four virtues; this is their dwelling place, dwelling in the secret treasury through the dharma of non-dwelling. 'Below' refers to the fathomless depths of the Dharma-nature, the ultimate reach of the profound principle; therefore it says 'below.' Being below, it does not belong to this [world]; being in the sky, it does not belong to that [world]; neither this nor that is the Middle Way. Coming out from this, it is neither above nor below here; being neither above nor below, dwelling in the sky, is also the Middle Way. The reason for their coming: they came because they heard the command; they came to propagate the Dharma; they came to shatter attachments; they came to reveal the origin—all as stated above. As for the retinue they led: if one regards it according to worldly sentiment, one considers leading sixty thousand or fifty thousand Ganges sands to be many, leading three, two, or one to be few, and being solitary to be singular and alone. If one investigates it according to the text, the sixty thousand and fifty thousand are few, and the solitary are many. The text says: 'Those who were solitary and alone exceeded the numbers above.' If evaluated according to the Dharma approaches, each and every one possesses the virtues of a guide, able to lead the multitudes to the jewel cache. One should know that a single self is not solitary, and sixty thousand is not many. 'One' is the purity of the Single Way; 'two' is samādhi and wisdom; 'three' is morality, samādhi, and wisdom; 'four' is the Four Noble Truths; 'five' is the five eyes; 'six' is the six pāramitās. Each single pāramitā contains the ten dharma realms; each single realm has ten, so ten contains a hundred, and a hundred contains a thousand; the ten good actions make ten thousand. One pāramitā contains ten thousand, so the six pāramitās are sixty thousand dharma approaches. Many is not many; one is not few. Neither many nor few, yet both many and few (and so on).

First 25 of 90 passages. Read on

Linked texts (1)

妙法蓮華經文句 — Classical Chinese