妙法蓮華經文句 9.34

9.34

From 'At that time the World-Honoured One' down is, second, the section of the main exposition. The text is divided into three: from here through the end of the 'Lifespan Chapter', it directly opens the near and reveals the distant; second, the beginning of the 'Distinction of Merits Chapter', generally bestowing the prediction of the Dharmakāya; third, Maitreya generally expressing his comprehension. The first is further divided into two: first, briefly opening the near and revealing the distant, shaking attachments and giving rise to doubts; next, broadly opening the near and revealing the distant, severing perplexities and giving rise to faith. The brief is again two: first, the brief opening; second, renewing the request due to doubt. Concerning the brief opening, there are prose and gāthā sections; here only two questions are answered, not answering by what causes and conditions they assembled; because it was not answered, the request was renewed. The prose doubly answers and doubly explains, as in the text. Explaining their dwelling in the empty space below: the Treatise explains that the samādhi that has a bottom disperses, which should be explained in four ways: 'that which exists' is the three realms of existence, and 'bottom' is neither-conceptualization-nor-non-conceptualization, taken as the bottom because of its profound supremacy; again, 'that which exists' is names and characteristics, and 'bottom' is emptiness, taken as the bottom because of its empty tranquility; again, 'that which exists' is the conventional truth of the two extremes, and 'bottom' is the fulfillment of the knowledge of the ultimate limit, taken as the bottom. The present sūtra takes the empty space below as the bottom; it is neither the upper realm nor the lower realm, representing the Middle Way as the bottom; this is a distinction according to teachings (and so forth). From 'Regarding all the sūtras' down is the explanation. The master knows the disciples are endowed with the two virtues of wisdom and elimination: first is the dual cultivation of wisdom and elimination; next is the dual realization of wisdom and elimination. Discerning regarding the sūtras is cultivating wisdom; correct mindfulness is cultivating elimination; taking no pleasure in being among crowds is realizing elimination; diligently practicing vigor is realizing wisdom. From 'Not relying on humans or devas to dwell' explains the place. Humans and devas are the two extremes; not dwelling and not clinging. 'Profound wisdom without obstruction' relies on inconceivable wisdom. 'Taking pleasure in the Buddha Dharma' takes pleasure in the inconceivable object. Object and wisdom are extremely subtle, not those of bodhisattvas of recent practice.