妙法蓮華經文句 9.18

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.