法華文句記 3.29

3.29

In explaining the light from the tuft of white hair: the initial text generally indicates the emission of light; in the explanation, it first explains the white tuft, and next explains the emission of light. In the initial text there are only two explanations: first, it jointly indicates the two explanations—"in response to capacity" indicates the causal conditions, "establishing the teaching" indicates according with the teachings; and from "destroying delusions" onward, it clarifies the intent of the two matters. The manifestation of light originally signifies these two; only by possessing both are doubts and confusions removed. In [explaining] the white tuft, the first is causal conditions, and from "moreover" downward is according with the teachings. Regarding the four siddhāntas in the initial text: the first text is worldly; from "that tuft" onward is for persons; from "emitting light" onward is antidotal; from "light illuminating" onward is the supreme truth—all four pertain to this sūtra. Next, in according with the teachings, it completely reproves the two vehicles of the three teachings, which correspond to the former two teachings. Although there are bodhisattvas, they equally perceive only the two truths. From "moreover" downward, it clarifies the emission of light, fully providing four explanations. Among the causal conditions there are three: first, emitting; second, retracting; third, the intent of retracting and emitting. First, it should possess the four siddhāntas; though the textual characteristics are not prominent, it can universally cause [beings] to see and obtain the four benefits. "In the Pañcaviṃśati each and every mark emits [light]" means that through the bodily wheel it signifies that prajñā is all-pervading. "The Mahāparinirvāṇa's portal of the face": the portal of the face is the mouth, signifying that the Buddha's secret of the mouth expounds the secret treasury. In the present sūtra, within concentration, between the brows signifies the intention: manifesting individually according to capacity, all possess the three secrets and the benefit of the four siddhāntas. Although throughout his lifetime he deployed the transformation through the three wheels, for immediate benefits none surpasses the oral teaching; on the verge of extinction, light emits from the portal of the face, signifying that this oral teaching flows to future ages. Now, we broadly discuss the emission of light for the time being; if discussed specifically, based on what various texts say, not illuminating the formless realm is equivalent to assembling the assembly. Next, regarding "retracting the light": it first cites the Aśokarājasūtra, mostly being an explanation by causal conditions; herein the single sentence "the present" is Zhāng’ān's private opinion, and from "entering from the feet" onward are all sūtra texts. Each signifies predicting their corresponding realm; hence when other sūtras bestow predictions of attaining buddhahood, they all combine the various realms, whereas only this Lotus Sūtra exclusively signifies the prediction of buddhahood. Saying "corresponding realm" merely clarifies that each of the various realms has dying here and being born there, as well as greater and lesser fruitional stages; since [the light] from below signifies the lower and so forth, it belongs to the Vaipulya section, and thus corresponds to many conditions. Regarding "yet in the present sūtra" and so forth: rising from concentration must involve retracting; retracting must be into the uṣṇīṣa. "It is merely omitted": because when the Buddha rises from concentration he must retract the light, and since the matter signified has been accomplished, he must collect the minds of the assembly to cause them to enter the one real [truth]; therefore there ought to be a retraction of light, yet it is merely an abbreviation of the text. Next, from "another explanation" downward is the intent of retracting and emitting, which can be seen. It is also one approach, not because it is exhaustive. This is because the present [manifestation] primarily taking the converging of the three into the one as primary, and future attainment is secondary. In according with the teachings, from "if the sixteen-foot [body]" downward: first it correctly explains, next it clarifies the signification of the light. In [clarifying] the signification, it first refutes the old: the old [view] held that although it horizontally illuminates eighteen thousand [worlds], from the earth to Akaniṣṭha these are all portents of this land. The present view is not so; the single portent of emitting light universally applies in meaning to both lands. The statement "due to persons" means it cannot completely refute [the old]. Next, under "the old": the old explanation merely accords with one direction to signify completeness or incompleteness. From "if it illuminates" downward is the refutation: since it is granted that it actually illuminates the ten directions, how can one exclusively take the eastern direction as that which is signified? Some say: the brow is the place of emitting light. "Brow" (mei) means "charm" (mei). If a person has no brows, then they have no charm. Regarding what is called "emitting": first, uninhibitedly it illuminates only the trichiliocosm; second, by consciously initiating it, it illuminates eighteen thousand [worlds], and it is also said to signify the One Vehicle. This fails to recognize that the Buddha acts without deliberation, explaining the functions of the buddhas in terms of emitting through conscious intention. From "now clarifying" onward is the correct explanation. Next, under "if with respect to": in origin and traces, signifying "the increase of the four stages" means that the four directions signify the four, and collecting signifies increase. Speaking of "increase": it extends from faith entering the stages of abiding up to equal awakening; hence the lower text says, "with only one lifetime remaining." Next, in the contemplative interpretation, "these realms" means that the eighteen realms each contain the hundred realms and thousand suchnesses residing within the eighteen; because buddha-wisdom has not yet been opened, it is signified by illumination of light as opening—and opening specifically resides in the initial abiding. From "the text says" onward, it cites that the capacities of the ten realms all open the eighteen realms. Regarding "dividing the text to belong to this land, etc.": beginning from "at that time" and ending at "all-pervading," all belong to the text of the sixth portent of this land. The first portent of the other land merely extends from below up to Akaniṣṭha Heaven; now this text takes this text on emitting light to apply universally to both this and that [land], and therefore the textual scope also contains the short and the long: if taken in the short sense, it is as listed above; if taken in the long sense, it must reach up to Akaniṣṭha, turning around and taking this sixth [portent] as the summary for the other; if it serves as the summary for the other, it also has the long and short, which should be known by analogy. Next, from "next clarifying" downward directly clarifies the six portents of the other land, divided into two: first brief, next extensive. In the first brief [section] there are four: first, indicating; second, from "first, seeing" downward listing the sections, which corresponds to the direct explanation; third, from "since there are" downward the arising of the six portents; fourth, from "if this" downward contrasting with this to clarify what the portents signify. Next, in the text listing them, merely speaking of above and below without speaking of stimulus and response is because the meaning of stimulus and response universally applies to the three pairs; unlike the preceding two pairs of this land which both reside in the response, therefore the third pair can be called stimulus and response. Furthermore, regarding the portents of that land, in the arising of the third pair it says, "the practice beginning must end," which merely mentions them alternately, clarifying that the bodhisattva has a beginning and must end, while the Tathāgata has already ended and has a beginning. Moreover, in the pair of persons and dharma, although persons extend to the end of the Deer Park, dharma is solely the beginning of the milk flavor; yet dharma must involve persons, and persons must correspond to dharma, so they are provisionally contrasted and distinguished. Moreover, in the pair of above and below, although the higher expounding covers the lower, that which is covered among beings is not yet manifest; that is, although not yet manifest, beginning and end depend on it, so one can contrast them to discuss above and below; how much more so since all such pairings are provisional, and therefore one must further seek their beginning and end. In the first pair, regarding the "six destinies": extensively explaining the headings is not the intent here, extending to dividing and combining them into the four modes of birth, five destinies, seven stations of consciousness, etc., as extensively explained in the treatises (and so forth). Regarding "total retribution": although the portents are six, they take the light as root; the light signifies awakening wisdom; the light illuminates here and there, first signifying the two awakenings, next signifying the three identities. Within the three identities there are two: first general, next specific. First, it generally clarifies identity of the path: what is the character of identity if not expressing the three identities? Since identity at present is still concealed, it only forms two. If among what is seen one also saw the bestowing of predictions upon śrāvakas and the expounding of long life span, then the Tathāgata would have nothing to do and the ritual format of transformation would not be established; nevertheless, even if one saw the prediction of the small and long life span, this assembly would also doubt, not knowing whether the śrāvakas of this land would likewise receive predictions; since they are taught to well up [from the earth], what would their life span be? All alike being unknown, they are therefore both concealed to give rise to doubt and inquiry. Mañjuśrī's extensive answer fully relates the three identities, and the assembly's capacity comes to know briefly the characteristics after concentration; therefore we know that the text of the general preface is general yet its explanation accords with specific principle, because of the four explanations; the text of the specific preface is specific yet its meaning is wondrous, because of the five periods. Therefore, as soon as the answering of matters is completed, concentration rises from this; matters tally with the answer, showing that Mañjuśrī's insight is ultimate. From "completely seeing" downward is specific, namely the three identities. Next, in the extensive explanation, the initial text first presents the other land; next, from "one should know" downward it cites that to analogize this, concluding that beginning and end are identical: although the appearance of erecting stupas signifies the two sūtras, the characteristics of the Lotus Sūtra are not yet clarified; therefore it only forms possessing the two identities of the already and the future, while the three identities of this land have not yet arisen. The statement "the intention of the two lands appearing in the world is identical" means that because they are identical in the five defilements, therefore their bestowal and so forth are not different: opening the provisional is the characteristic of the Lotus Sūtra, and ceasing transformation is the evidence of the Nirvāṇa. Regarding "neither sudden" and so forth: the One Vehicle of the Lotus is not subsumed under the sudden or the gradual; emerging from the opening of the One, the sudden and gradual are produced; therefore it now says "neither sudden yet sudden." "Neither gradual yet gradual" may be understood by analogy with this. Regarding "erecting stupas of the seven precious substances": the flavor of the two sūtras is identical, and what was concealed has not yet been expounded. The Dvādaśāṅgapratītyasamutpāda Sūtra says: "Eight persons should have stupas erected: namely, the Buddha, bodhisattvas, pratyekabuddhas, the four fruits, and wheel-turning kings. The Buddha has eight tiers of dew-basins, and the remaining seven persons decrease by one in succession." Since this land is thus, the other should be known by analogy; hence what is seen now must all be buddha stupas. From "one should know" downward cites that to analogize this, generally concluding the preceding text. The statement "from the one produces the immeasurable" means that beginning from the Avataṃsaka up to the Prajñā, all are opened from the one dharma; by the time of the Prajñā, the sudden and the gradual have already ended. Yet people do not know that the Lotus emerges outside of the sudden and gradual; please consider the word "ended": the Lotus merely collects the immeasurable to return to the one.