法華文句記 6
English (machine translation) 6
- Language
- English
6.1
Exounded by the Tiantai Śramaṇa Zhànrán of the Tang
6.2
Next is the verse text. Above it was said that the verse text sets forth receiving and understanding separately; in the preceding prose passage, the body was taken as receiving and the mind as understanding, appearing entirely to set them forth separately. But the reason it was called "combined" is that within receiving, understanding was combined, and within understanding, receiving was combined; hence it was merely called "combined." Now, in speaking of "separately," the three karmas each have receiving and understanding; although they appear to be explained in combination, within each individual karma, receiving and understanding are naturally differentiated, hence they are called "separate." They must be briefly divided into sections, after which one may follow the text; having divided them into three, these are: marking, explaining, and concluding. First, in the general marking: "I heard" marks speech, and "rejoiced" marks mind. The phrase "accompanied by the Buddha" means accompanied by coming from the Buddha, which also marks the body. Since this is a general marking, it begins with "I heard." From "this dharma sound" downward is receiving; "the mind harbored great joy" is understanding. Next, explaining the three karmas: in the first verse and a half praising the receiving and understanding of the body, the first verse is bodily receiving, and the next half-verse is bodily understanding. Next, from "Where I stayed" downward, eleven verses clarify verbal receiving and understanding, within which there are also two parts: the first nine verses clarify bodily distance, and the next two verses clarify entering the dharma-nature. The first part also has two: the first eight verses clarify verbal receiving, and the next verse clarifies verbal understanding, in order to receive and understand the past fault of speech. In entering the dharma-nature there are two: the first verse and a half clarifies verbal receiving, and the next half-verse clarifies verbal understanding, in order to receive and understand the past attainment of speech. Next, from "And now" downward, in the nine and a half verses on mental receiving and understanding, the first eight verses are mental receiving, and the next verse and a half is mental understanding. In the final two and a half verses of the general conclusion, the first verse and a half concludes receiving, and the next verse concludes understanding. Receiving refers externally to receiving what the Buddha said, and understanding is internally accepting the Buddha's intention. The reason why they were combined in the prose and separated in the verses is that together they constitute one meaning. Furthermore, summing up these nine and a half verses of text on mental receiving and understanding, they versify the mind above attaining wondrous understanding; provisionally following the preceding text, they are likewise designated as "understanding." However, one must make further nuanced subdivisions within them, which can also be made into eight: first, two verses receive that the past was not real; second, one verse directly versifies the wondrous understanding heard in the initial cycle, that is, it versifies revealing the real within skillful means; third, one verse looks back to versify the arising of doubt and regret at the time of the brief explanation at the beginning of the cycle of preaching the Dharma above; fourth, one verse versifies the section on the buddhas above—"variously" versifies opening the provisional above, and "parables" versifies the udumbara blossom above; fifth, from "The Buddha said" downward, one verse versifies the section on past buddhas; sixth, from "Present" downward, one verse versifies the section on present and future buddhas; seventh, from "As now" downward, one verse versifies the section on Śākyamuni above; eighth, from "World-Honoured One" downward, one verse and a half repents past faults and reproaches oneself, verifying that the fault of the initial doubt lay with myself. In the preceding bodily receiving, the sūtra says: "The golden thirty-two [marks] down to the eighteen unshared dharmas," etc., which are all as in the seventh fascicle of *Great Calming and Contemplation*. Here the text belongs to the perfect [teaching], which can be seen by comparison with that explanation. Furthermore, regarding the eighty minor marks, based on the text of the *Mahāparinirvāṇa-sūtra*, the Buddha's marks are measureless; as for there being only eighty in this physical form, because mundane sentient beings served eighty gods, the Buddha was complete with them to give rise to respect. The sūtra's textual intention here merely narrates the past loss in general. However, each of the eighty marks is endowed with the four siddhāntas to benefit others, and is not necessarily entirely for the eighty gods; hence every single mark is nothing other than an ocean of marks. Now, hearing the opening of the provisional, he directly receives the past loss; the inconceivable marks are fully described in the chapter on Devadatta below.
6.3
As for "I often during day and night, etc.": if the sages merely took dark and dawn as night and day to contemplate this, why would it be worth relating? Therefore, here one should follow what is symbolized. There are two layers of explanation, both based on the past teachings: within their capacities, this doubt naturally arose invisibly without being openly manifested; hence there is this statement. If it exists within saṃsāra, that is the meaning of the Great Vehicle; if it does not exist within saṃsāra, that is the meaning of the Lesser Vehicle. Having already attained the lesser, they did not know where this realization was located. "Often" is like "formerly": formerly, within their capacities, this doubt had arisen; this uses the Storehouse versus the Mahāyāna as interior and exterior, and if now awakening is attained, this doubt is certainly dispelled. Furthermore, from "saṃsāra" downward, next both saṃsāra and nirvāṇa are called night, and hearing the middle principle is called day. This is the Distinct and Perfect teachings compared against the Storehouse and Shared teachings, wherein doubts secretly arose. Later, upon hearing the opening and revealing, this doubt was finally eliminated, because they heard this in both the Vaipulya and Prajñā. However, the commentary's words are few; it should further say that the true principle of the Middle Way is the day. In the past, hearing this middle principle in the Great [Vehicle], although comparing it to what they had realized secretly gave rise to hesitation, because they had not realized this Middle, it was like the sun remaining hidden; when they had just heard the brief opening, this doubt still remained. How much more so when formerly abiding in the lesser! Now, hearing the five buddhas extensively reveal the real and provisional, both doubts are finally dispelled together, like the sun rising.
6.4
As for "Furthermore, worldly people," and so forth: the intention is to use an analogy for the śrāvakas passing through various assemblies, sometimes scolded and sometimes encouraged, sometimes joyful and sometimes sorrowful, arriving at the Lotus Sūtra having experienced hardships to the full. In practicing for oneself and benefiting others, there was nothing they did not hear and know; they merely thought it was not their own duty, with a slight distinction between self and other. Therefore, they differ from those who are beginners in the various flavors. Thus we know that, beginning from the lowly, they fully experienced civil and military affairs, passing through the shallow to step into the deep, knowing what beings can and cannot do; like the bodhisattvas of Fragrant Accumulation who further studied the dual streams. Therefore, beginners are little acquainted with the manifold practices; yet the two paths are mutually superior and inferior, and cannot be judged one-sidedly. As for "the weeding out through the five flavors," this generally refers to the five flavors as weeding out, not exclusively to Prajñā. When the sūtra says, "The taintless is difficult to conceive," and so forth: in the past, they thought the taintless reached only to [nirvāṇa] without remainder; now they finally know that it reaches the real bodhimaṇḍa. As for "understanding that Māra is not Māra," and so forth: in the past, hearing a different origin, they thought the Buddha was Māra; now they finally know the origin, and that what their foolish consciousness mistook was the Buddha; hence it is stated. When the sūtra says, "The Buddha, through various causes and conditions," and so forth: above, Śākyamuni opening the provisional was used to explain all buddhas revealing the real, saying: "I, through countless skillful means, various causes and conditions, parables, and words..." and so forth, down to the chapters on the buddhas of the three periods, each of which states: "also through... down to these dharmas are all for the one buddha-vehicle."
6.5
Regarding the statement in the conclusion, "concluding and fulfilling," it can also be divided into two parts: first, a verse and a half that concludes; next, one verse that fulfills. In the initial conclusion there are three parts: the first three lines conclude the Buddha's voice, which is the joy of the mouth. The next three lines conclude the joy of the mind, which also uses hearing the Buddha's [voice] as encompassing [seeing] his body. Hence there are joy and the elimination of doubts, [as well as] the functions of stimulus and response for what is realized and accomplished. In fulfilling the above three meanings: seeing the Buddha fulfills the joy of the body; hearing the Dharma fulfills the joy of the mouth; awakening and understanding fulfills the joy of the mind. In the past [the Buddha] even taught the Great [Vehicle]; why should it be only today that one draws near to his body? Although one was deluded midway, what was heard in the past was not in vain, thereby revealing the conditions for hearing it again today. The teaching of the Small [Vehicle] midway was not truly small; that one is able to hear it again now is surely due to the past teaching. Testing today's mental understanding against the past proves it is not empty. However, the three things such as seeing the Buddha generally have three apprehensions. As for the "condition of seeing the Buddha," it was due to the great seeing in the past that it became the condition for obtaining the real today, because only [seeing] the real is truly called seeing. As for the "condition of hearing the Dharma with sorrow and regret," it arose from grasping the Small after forgetting midway. Moreover, from hearing the two curds up to the brief exposition, all sorrow and regret arose because of the past Small [Vehicle]. As for "not empty," having originally heard the Great in the past, one believes today that it was not empty. Next, citing the Daśabhūmika to explain "unsurpassed" and then citing the Yingluo jing to explain the "path" is temporarily borrowing names of the separate [teaching] to reveal the meaning of the perfect [teaching]. The meaning being perfect while the names belong to the separate [teaching] applies to everything; others lack this intention and must not employ them indiscriminately. These seven unsurpassed [aspects] are listed in the text in two tiers: in the first tier, the former one is the fruit and the latter six pertain to the cause. Among the six causes, the first two are the six harmonies, the next two are merit and wisdom, and the next two are realization and practice. Although divided into three pairs of two, they mutually empower one another; therefore all six causes are named unsurpassed. Looking toward the fruit while practicing the causes, the fruit comes first and the causes follow. As for the six harmonies, the initial unsurpassed upholding refers to body, speech, and mind; because these three harmonies exist, one benefits oneself and others. The Mahāyāna six harmonies encompass all dharmas completely. The two obscurations are simply afflictive obscuration and cognitive obscuration. If these two obscurations are discussed according to the separate [teaching], prior to the grounds of the separate [teaching], nescience is solely the dust and sand [delusions] outside the triple realm. If applied universally throughout, nescience encompasses inner and outer nescience as well as fundamental ignorance; thus one knows it is merely a difference of opening and combining. In the unsurpassed practice, only the holy and Brahmā [practices] are mentioned, without the remaining three, because the divine [practice] is what is realized, and the sick-child [practice] is the function of the fruit; cultivating the two and realizing the one possesses these two capacities, which is why only two are mentioned without listing the other three. As for the second tier, they are established from the perspective of the fruit; that is, the designations of the six causes are established from the fruit, investigating the names and explaining them in detail to bring out the purport of the sūtra. Since it concludes below by saying, "Such various kinds illuminate the unsurpassed path," the meanings of the path are immeasurable, accomplished in accordance with whatever teaching; hence it says the perfect unsurpassed path of the present sūtra. That is to say, the path of the house of the unsurpassed is called the unsurpassed path; each and every unsurpassed [aspect] possesses the unsurpassedness of all paths.
6.6
Regarding "although there was great teaching in the past," etc., because ignorance within the realm had not yet been broken, it is called the darkness of delusion. If one who begins to cultivate the perfect [teaching], even if they have not yet broken views and thoughts, receives a single phrase heard as a seed planted in consciousness, it will never be lost through eternal kalpas. Comparing darkness to light, if darkness is not yet in vain, how could true awakening be empty? How much more so given that those who awaken to truth do so sequentially or by leaping over, completely as described before. Therefore, "darkness of delusion" refers to before the six sense organs; although the six sense organs have not yet broken ignorance, being at the stage of similitude and non-retrogression, they are provisionally termed not dark.
6.7
From "if one attains great understanding" onward is an interrogation. From "the prophecy has four purposes" onward answers the purpose of why a prophecy is required. These four prophecies are present throughout the three rounds; in the four of the middle round, one merely removes the word "middle" in the second purpose, so when reaching the lower round there are only three and no fourth. Furthermore, among these four, the first purpose contains the latter three purposes. Also, the first and fourth correspond to the past, while the second and third pertain only to the present. Also, the first and fourth pertain only to oneself, while the second and third concern others. Also, the third applies to both future and present, the first pertains only to the present, the second only to the future, and the fourth only to the past. Jiāxiáng's ten purposes are cumbersome without converging; I will now briefly point them out to clarify the cumbersome versus the concise: first, to verify that understanding is not empty; second, to cause freedom from doubt and regret—these two belong to fulfillment, so why must they also be called prophecy? Third, to guide sentient beings to give rise to faith—this belongs to the present third. Fourth, to cause Śāriputra to admire the fruit—this belongs to the beginning of the chapter praising the two types of wisdom of the five buddhas, intending to open the provisional and concurrently cause admiration of the ultimate; now this is merely conferring the prophecy of the eight phases, which is naturally attained at the first abidance, so there is no need to speak of admiration. Fifth, to guide the eight classes—properly guiding those of the same kind, the eight classes are secondary; this is the same as the second, secondary purpose of the present text; in the past prophecies were not given to the two vehicles, so the capacity of the two vehicles forever severed this hope, but now giving them prophecies secondarily guides the eight classes, hence it is said prophecy is required. Sixth, to guide beings to be reborn [in pure lands]—this agrees with the present purpose. Seventh, to reveal the secret of the sūtra—secret belongs to principle, while prophesying for the small belongs to phenomena; furthermore, prophecy belongs to the explicit, not the secret; this belongs to the past teaching. Eighth, wanting to accomplish the Great Vehicle—this belongs to the first purpose. Ninth, reconciling the small and the large, saying just as in the past Maitreya was rebuked and recognized, etc.—reconciling is another name for opening the provisional, and because of opening the provisional prophecy can be given. Tenth, to guide those with affinities—this is also the third purpose. The ten purposes have a large count but little substance, and still lack the fourth purpose of the present text. Originally generating the great mind is all in anticipation of receiving a prophecy; thus we know the ten meanings are cumbersome and inadequate. In his commentary such instances are very numerous, and the rest cannot be recounted.
6.8
In the direct conferral of prophecy, the ten items such as practicing causes each have two aspects in the sūtra text: in the time period, there are the era and the number; in practicing causes, there are making offerings to buddhas and cultivating practices; in attaining the fruit, there are the universal title and the specific title; in the purity of the land, there are the land's name and the land's purity; in preaching the Dharma, there are the three vehicles and the one vehicle—though the sūtra text has no words mentioning the one vehicle, since preaching the three is in fulfillment of a vow, preaching the one is primary, possessing both secondary and primary; in the name of the kalpa, there are the designation and the explanation; in the size of the assembly, there are the people and their practices; in the life span, there are the buddha's life span and the people's life span—discussing solely the life span after buddhahood, the prince is therefore excluded; in the successor [to buddhahood], there are the environmental and the primary; in the duration of the Dharma, there are the true [dharma] and the semblance [dharma]. In the perfect purity, it first establishes the name; from "that land" onward describes its appearance. Having no high or low is called "flat"; not tilted is called "level." From "peaceful and secure" onward is the land's function; from "lapis lazuli" onward re-illuminates its superior appearance. In preaching the Dharma, conforming to the present Śākyamuni it says "also by means of"; from "Śāri[putra]" onward clarifies the intention of preaching the three: the land's purity is solely one, and preaching the three is in fulfillment of a vow, being applied and immediately abandoned.
6.9
Question:
6.10
Where was it vowed to be preached?
6.11
Answer:
6.12
According to the Mahākaruṇā-śūnyatā-garbha Sūtra, when he was practicing the bodhisattva path for sixty kalpas, at the time he regressed because a brahmin begged for his eye, he vowed that on the day he achieved buddhahood he would open the teaching of the three vehicles.
6.13
Question:
6.14
Since he had already received the prophecy, why must he still pass through a certain number of kalpas?
6.15
Answer:
6.16
If giving a prophecy to a bodhisattva, one merely says in general that they attain the non-arising [of dharmas], and so on; now in prophesying for the voice-hearers, one must frame it in terms of kalpas and lands. The place where a response buddha accomplishes [enlightenment] requires the conditions of capacities [of beings]. In the past, these voice-hearers never had the practice of pure lands; after receiving the prophecy, they form affinities with sentient beings, and because the capacities of beings differ, this leads to a greater or lesser number of kalpas. Although the dragon girl is an animal, because her vehicle was urgent, she had previously trained in skillful means; if considered from her provisional trace, that is discussed separately again. Moreover, that the times differ for the voice-hearers is to adapt to what is suitable for beings according to the length of their capacities; though their conditions of capacity are unequal, how could the first abidance differ? Worldly people, seeing the voice-hearers receive prophecies, dislike the kalpa counts as long and distant; seeing the dragon girl become a buddha, they doubt the time period as brief; or they doubt that a minor fault incurs too vast an offense, or consider that a small good deed attracts excessive merit on its own; or they deride the Buddha's preaching as wavering or indeterminate, or blame the bodhisattvas for manifesting traces unevenly; or hearing of superior practices spanning many kalpas, they suspect the doctrinal teachings are fabrications, and hearing of the divine transformations of the buddhas, they claim worldly arts are mixed in; or they doubt sixty minor kalpas being like half a day, or are confused by a single instant passing through immeasurable kalpas. Such perverse statements are beyond count. They are caused by the seeds of perverse views being strong and the power of past perfuming being weak, folding their arms and clinging to corruption, idly talking about right and wrong. If one only has faith in the teaching and reveres the principle, why engage in conjecture? Responding to conditions to benefit beings is not known to the world. One should know: how could such people comprehend that upon the first abidance one attains the prophecy of the eight phases, becoming buddhas and making diverse manifestations in the ten directions? Although there are diverse manifestations, they differ from the prophecy of the dharmakāya. If one does not cultivate pure land practices for the sake of beings, for whom would one take a land when attaining buddhahood?
6.17
In the verse, when the sūtra says "the ten powers," etc., it refers only to the buddha fruit being called "powers." The partial attainment at the first abidance is called "virtue." The word "etc." means not only making offerings to buddhas but also pure land practice; or perhaps because of obtaining a share of the virtue of the ten powers, the prophecy of the first abidance is accomplished. If one cites the Mahāprajñāpāramitā-upadeśa stating that bodhisattvas have ten kinds of power-portions, this illuminates that a bodhisattva entering the abidance fully possesses the causes of the ten powers. The sūtra says: "Each took off their robes," etc.; here it speaks generally of the four assemblies and eight classes, [and specifically] the two renunciant assemblies. As for "upper robe," it is the great robe (saṅghāṭī). In discussing the three robes, none may be discarded; according to the rules of the western regions, most have only three robes, just as in the Pañcaviṃśati where three hundred monks, having heard prajñā, all used their saṅghāṭīs as offerings. The treatise says in one place: "losing the marks for the sake of the Dharma," or says: "receiving another on the very day." If speaking generally, because it also includes the laity, it may be as in the Great Treatise. The sūtra says "turned spontaneously"; this signifies that upon hearing Śāriputra receive the prophecy, dharma-nature turned spontaneously, and cause and fruit, primary and environmental rewards, self and other all turned. The sūtra says "the greatest wheel of the Dharma"; "greatest" is the opening within the perfect of the present sūtra. "Great" refers to the four kinds of wonders such as persons, or the ten such as the realm, or the three such as buddhas. The wheel of the wondrous dharma is named the wheel of the wondrous dharma. This briefly contrasts the beginning and the end, without describing the intermediate Vaipulya and Prajñā, fully as in the text of the Profound Meaning. The ten matters of the Avataṃsaka are called turning the wheel of the Dharma; this is a general formulation. Furthermore, it is said: "The perfect sound does not correspond to large or small; sentient beings differ on their own." This actually devalues the wondrous dharma; how can it be called praise? How could it be called propagating the sūtra?
6.18
The final four and a half verses of self-narration merely list three names, within which one should divide: the initial one verse is self-narration; the next two and a half verses are rejoicing; third, the one verse is dedication of merit; one should detail their meanings against the text. That among the five repentances there are no other three is because having already participated in the prophecy, there are no sins to repent; having already obtained a partial prophecy, there is no solicitation; and having already attained a destination, making vows is omitted. If viewed toward the ultimate fruit, only repentance is excluded and the other four are not absent. The five repentances are fully as recorded in the seventh [fascicle] of the Mohe zhiguan. Regarding "like Śāriputra," etc.: that among the preceding four texts it only narrates three sections is because the Dharma had previously been heard together and requires no reiteration; merely seeing Śāriputra's understanding and so forth, three things, we who now hear together should likewise attain together. All being provisional: only because real practice was not yet mature, provisional practice arose together; thus for over forty years the true was not revealed; once the wondrous principle of the five buddhas was heard, all became clear, immediately breaking ignorance and promptly qualifying for the prophecy. Once the real illness was cured, the provisional sickness also recovered; how could the teaching's work over a whole lifetime rely entirely on real practice? Below "not yet cured" where it says "and so on," one should elaborate on the manifestation of illness and recovery in the various lands.
6.19
Regarding the passage from “receives the prediction” down through “and so forth”: it should also be carried over to this point; and the four sections of the following cycle [of preaching] are all based upon the parable and the [past] causes and conditions. Regarding the phrase “The later passage is in the ‘Teacher of the Dharma’ Chapter, and so forth”: this refers to the prose of the initial section of the “Teacher of the Dharma” [Chapter] that follows the account of past lives, where the fourfold assembly rejoices. After first listing the fourfold assembly and the persons of the three vehicles among humanity, it states: “People such as these, in the presence of the Buddha, hearing a single verse or a single phrase of the Wonderful Dharma Lotus Sūtra and giving rise to a single thought of rejoicing in accord [with it]…”—this also corresponds to the text on rejoicing. As for “now newly activating great compassion” and so forth: the first cycle was originally on account of their own doubts; here, it is solely to benefit living beings that they newly activate great compassion. This means they must further cultivate the practices for purifying the buddha-land, which is the foundation of the bodhisattva path. In accordance with this, the intention of the preceding explanation can be understood. In the phrase “some people” below, the view of the ancients was: Śāriputra had a doubt at the beginning of each of the two cycles of Dharma and parable, which is why they are called “new” and “old.” Since the twelve hundred did not have doubts in the first cycle, they had only the new. As for “Now it is maintained” and so forth: when those of superior faculties first heard the brief explanation, their attachments were shaken and doubts arose, but upon receiving the section on the five buddhas, they at once attained great awakening; those of medium faculties had heavier attachments, so at the time of the brief explanation they shared the doubts of the superior, and having not awakened at the Dharma exposition, their doubts still persisted. Is this not a case of the medium faculties having more doubts than the superior? Hence Śāriputra himself related, “I now have no further doubts or regrets.” When the twelve hundred and others stated that their peers had perplexities, how could it instead be said that Śāriputra had more doubts?
6.20
Question:
6.21
Even ordinary beings can awaken upon hearing it just once. Since they had already heard the brief and extensive opening of the provisional by the five buddhas, and heard Śāriputra’s expression of understanding and reception of his prediction—and even dragons and ghosts could cite this as an example—why did those of medium and lower faculties still remain suddenly confused?
6.22
Answer:
6.23
There are two meanings here: first, long-standing attachment; second, entering the stages. Understanding breaks attachment; when attachment is broken, one enters the stages of the abodes. Ordinary beings lack this [burden of entrenched attainment] and may therefore grasp it more easily. Due to these two meanings, voice-hearers have not yet realized it despite hearing it; and among their long-standing attachments, their faculties and natures differ, which is why three grades are distinguished. In the sūtra, regarding “hearing what had never been heard before” and so forth: they heard the four sections regarding Śāriputra, which did not exist in the past teachings. Taking the five buddhas’ chapter as the criterion, they realized, “We do not possess the Buddha's knowledge and vision,” and verified that what was attained in the past was devoid of the real. Failing to distinguish the identity and difference between the present and the past reality, they therefore said they had doubts. In the phrase “making a universal request on behalf of the four assemblies” and so forth:
6.24
Question:
6.25
In the preceding Dharma exposition, there was also the former three and the latter one. Since they did not awaken upon hearing it, now they request again regarding the former three and the latter one—how does this differ from the previous?
6.26
Answer:
6.27
What is meant by “causes and conditions” is precisely the beginning, end, and underlying source of the former three and the latter one; hence they are called causes and conditions. The section on the four buddhas was brief, and that on Śākyamuni was slightly broader; yet although the five defilements were used to explain the provisional, the beginning and the end were not yet clarified, which caused those of medium faculties to remain uncomprehending. The parabolic exposition explains in detail the marks of cyclic existence, fully sets forth the reasons for using the three carts to emerge from the burning house, and additionally reveals the intention behind seeking the three and granting the one, broadly describing the equal bestowal, the equal view of the children, and the equal mind; only this answers the request regarding the causes and conditions. Here, the four assemblies among the four groups [of the assembly] are not merely the primary recipients and those who form karmic affinities; their voicing of understanding is itself the role of the initiators and those who lend influence.
6.28
“Dui” (懟) means resentment. As for “opening the parable”: following the Nirvāṇa Sūtra, the metaphor can be called a pervasive metaphor, applying both inside and outside the three realms, to both the great and small vehicles, and so forth; it can also be called a non-metaphor, because in the mundane world there is no such burning house from beginning to end, nor is a fire-rescuer bound to transport by carts, first granting and later withdrawing, first with three and then with one. However, the parable and its application mutually have breadth and brevity. If the parable is brief and the application extensive, one must first gather the text of the application to correspond to the parable completely, and upon reaching the application, explain it in detail. If the parable is extensive and the application brief, how could the World-Honoured One have uttered empty words in vain? One must carefully analyze the parable, whereas the application only requires a brief correspondence. In the overall parable, the phrase “a single gate”: above it said that the diverse corresponds to the non-diverse, which is the single gate. Above, the provision was cited to contrast with the exposition of the Buddha-path; the Buddha-path is the single gate, and the diverse is the provision of the provisional. Now, presenting that which is revealed, it speaks only of a single gate; this is also a case of each displaying its capacity. Matching the capacity with the object, their meaning does not differ; by reflecting upon it, this can be seen. As for “fame is like a guest” and so forth: practice resides in oneself; fame is transmitted by others. Real practice is intimate; provisional practice is distant. When practice is intimate, fame reaches far, pervasively throughout the three lands; when practice is distant, fame is near, confined solely to the land of common residence. The land of expedient means and the land of real reward serve mutually as distant and near. Although intimate and distant mutually reveal each other, when name and practice correspond, others do not transmit it erroneously. Therefore, when practice is high, fame reaches far; when fame is substantial, practice must be intimate. Thus, the places are used to represent it, verifying that name and practice are not confused. In “borders and boundaries” and so forth: “borders” (feng) refers to the delimitations governed; “boundaries” (jiang) refers to the boundary spirits of what has been enfeoffed. A small territory is called a bang; a large one is called a guo (state). It is also said: because the Son of Heaven establishes the state, the furthest place is taken as the state. Zai is the magistrate; an area governed by a master is a yi (town); the individual dwellings within a town are called ju-luo (villages). Therefore, towns and villages diminish progressively in scale. As for “not adopting the old interpretation”: it only matched empty space to the three thousand lands of common residence, omitting the two lands of expedient means and real reward; hence it is not adopted.
6.29
Next, regarding citing the meaning of the Treatise: speaking broadly of similarities and differences, whenever a parable is established, what is adopted or discarded varies; the Treatise discusses both cause and effect together. Here, we speak solely of the fruitional reward for the moment, because the elder is a parable for the fruitional Buddha. The meaning of cultivating the cause is not what is currently under discussion. Within the ultimate fruit, the primary reward is still revealed through the environmental reward. The realized state of the ultimate fruit must pervade the three lands. Although the essence of the lands is such that horizontal and vertical are interconnected, being two and yet not two, here we speak only in terms of the vertical according to the function of the lands; hence the breadths are unequal in order to show the pervasiveness of the abode. As for “tracing back from the traces to the origin” and so forth: prior to today, traces were manifested in the three lands from the origin of Quiescent Light; at the Lotus Assembly, the traces of the three lands are gathered back into the origin of Quiescent Light. The principle to which practice accords is the origin; the places reached by fame are the traces. When the principle pervades the three lands, the realm of conversion must be complete; never is practice inferior while fame is broad. That is, essence and function correspond to each other; hence it is said that there is no difference between guest and host, meaning that name, practice, body, and land all correspond to one another. Under the old interpretation, the two lands were not adopted, and the realm covered by loving-kindness and compassion was taken to be the state; this made the land of common residence no different from a town. Thus they did not understand the breadth or narrowness of what loving-kindness and compassion cover to constitute a state, entirely losing the lands of real reward and expedient means. “Biao” (彪) means tiger stripes; “bing” (炳) means bright—that is, the distinct and awe-inspiring appearance of literary elegance. “Overflowing” (yangyi) means full within and abundant without. Because it is full within, practice is complete; because it is abundant without, fame is spread.
6.30
“Three Sovereigns” refers to Fuxi, Shennong, and the Yellow Emperor. “Five Emperors” refers to Shaohao, Zhuanxu, Gaoxin, Tang [Yao], and Yu [Shun]. There [in India] there are only the two [castes] of kṣatriyas and so forth; here we merely borrow these [Chinese sovereigns] to serve as analogues. “Huang” (yellow) means the centre; “Di” (emperor) means virtue patterned after Heaven and Earth. Among the various surnames of this land, who does not inherit from them? For the time being, those who did not derive their origin from a diverted or remote lineage are taken as their true descendants. “Descendant” (yi) means the hem of a garment, indicating that there is an origin to inherit. Some say: “seedling and descendant” (miaoyi)—the first sprouting of grass is called seedling (miao), which is the beginning of receiving a surname; succession without confusion is like the seedling first and the hem later. As for “sable on the left and hairpin on the right”: as for “sable,” the Shuowen says, “It resembles a rodent.” Xu Guang’s Commentary on Chariots and Robes says, “It refers to the cap of an attendant palace officer: a sable on the left and a cicada on the right, like the cicada that is lofty and pure, drinking dew without eating.” It also says, “Hairpin on the right refers to a hair-clasp.” “Left assistant and right aide” means the prime minister. “Salt, plum, and A-heng” explains the prime minister, like Gaozong of Yin employing Yue, as fully described in the seventh fascicle of the Notes on the Great Calming and Contemplation. “A” means to lean on or rely upon; “heng” means level or balanced. In “copper hills” and so forth: like Deng Tong, when Emperor Wen of Han dreamed he fell into a well and was caught by Tong, he summoned Tong. A diviner said, “He cannot avoid starving to death.” The Emperor then ordered people to let him mint coins from the copper mountains of Shu to supply him—how could he starve to death? Later, when Emperor Ai ascended the throne, he was accused of private minting, and consequently starved to death in prison. Some say: he was simply envied by others during Emperor Wen’s time and subsequently starved to death. For the time being, his initial wealth is borrowed as a figure of speech, just as the Book of Jin says, “Shi Chong owned the Golden Valley, which was simply east of Luoyang.” “Yan” (延) means to advance, and also to guide; it means that with majesty one brings order to things, achieving results without severity, stern and pure like frost. “Long” (隆) means lofty; being lofty and weighty, deeds are carried out without issuing commands. In wisdom, one devises strategies within the tent to resolve conflicts ten thousand li away, like an armoury containing every kind of weapon: employed when called upon, concealed when set aside. “White jade tablet” (baigui) is a jade refined at the top. The Shuowen says, “An auspicious jade, rounded on top and square at the bottom.” The Comprehensive Discussions in the White Tiger Hall says, “The purest of jades.” “Shi” (式) means to gaze upon with reverence. “The One Man” means the Son of Heaven, as stated in the Classic of Filial Piety. The world-transcending elder is fully endowed with ten descriptions: from “The Buddha from…” down is his lineage; from “merit accomplished…” down is his rank; from “dharma-wealth…” down is his wealth; from “ten powers…” down is his majesty; from “single mind…” down is his wisdom; from “early accomplishment…” down is his seniority; from “three karmas…” down is his practice; from “endowed with the Buddha’s…” down is his propriety; from “ten directions…” down is his reverence; from “seven kinds…” down is his refuge. If viewing the cause from the fruit, one should say that the perfect teaching originates from equal awakening; because its true cause, from initial aspiration to ultimate conclusion, are not two and not distinct, these ten virtues all derive from the ultimate fruit. If viewed from their respective positions, the fruit divides into provisional and real: then the provisional three and the real one share the same names for the ten virtues, but the entities under the names are distinguished according to the teachings, causing the ultimate reality and the three truths to differ, up to the number of refuges also being distinct. Therefore, the elder’s name is general, but now must follow the specific; capping the general with the specific constitutes leaping over the stages.
6.31
Regarding the ten items of contemplating the mind: from “contemplating the mind” down is lineage; from “three delusions” down is rank; from “three truths” down is wealth; from “correct contemplation” down is majesty; from “Middle Way” down is wisdom; from “long accumulated” down is seniority; from “this contemplation” down is practice; from “passing through conditions” down is propriety; from “being able to…” down is reverence; from “devas and nāgas” down is refuge. These ten virtues do not go beyond the three of object, wisdom, and practice; although one has not yet entered the stages, like a prince in the womb, they are called the ten virtues of the Tathāgata in the stage of contemplative practice. If contrasted with the world-transcending, they also vary with the teachings, their contemplations differing and their fruits differing. When examining contemplation against the teachings, cause and effect naturally divide: that is, the three contemplations correspond to the four teachings. Fully surveying the marks of virtue to praise contemplation enables subsequent practitioners to cultivate the cause completely, realizing the ten virtues of the fruit by means of the ten virtues of contemplation. Being able to illuminate the three dharmas completely with a single mind is precisely to be fully endowed with the ten virtues of contemplating the mind; hence passages such as “disciples of the Buddha” are cited as proof of contemplating the mind, just as in the Great Calming and Contemplation where bodily deportment is fully accomplished, and so forth. Furthermore, these ten virtues are the ten dharmas constituting the vehicle, and combining them sequentially holds profound significance. How so? Because the true character is the correct object; giving rise to vows based on principle is called abiding in patience; because the mind rests at ease in principle, it accords with principle and contains all; eliminating the delusions of the three truths gains the name of pervasive destruction; the Middle Way’s dual illumination leaves nothing obstructed that is not penetrated; the unconditioned factors of the path surpass the seven expedient means; assisting the three karmas leaves them free from error regarding principle; facing objects without flaw arises from relying on the true stage; because faith and understanding are deep, one can abide in patience; not giving rise to attachment to the Dharma subsequently evokes offerings from below. The ten dharmas of the three teachings are explained in succession to establish the ten dharmas of contemplating the mind in the present sūtra. Such ten contemplations are not only arranged horizontally across the stage of contemplative practice; from the initial mind to the end, the ten contemplations are fully present. Thus the meaning of these ten virtues is vertically profound, and merges with the horizontal and vertical ten vehicles; all the more so, fitting the ten virtues to the sūtra text fulfills its meaning.
6.32
"Broad and complete in division and strategy" means that having divisions and plans, he has comprehensive, generous, and thoroughly penetrating vision. As for "wealth" (zi), the Shuowen says: "Zi means property." As for why three elders must be posited, the title "elder" originally used worldly ways as an analogy for the supramundane; and because the cause of the supramundane inevitably requires contemplation, one should know that simply speaking of the supramundane and contemplation of mind—without distinguishing provisional teachings and remote origins—still retains brevity. Here, the three interpretations according to conditions, according to the teachings, and according to contemplation of mind are already complete. "Briefly, there are eighteen" and so on explains the wisdom that can be relied upon; though the gates are brief or extensive, they do not go beyond the house that is entered. In speaking of brief and extensive: one object and one emptiness—it can also be that each object possesses eighteen, hence they are called "immeasurable." Just as a single form or a single mind each possesses eighteen, so with form facing the sense faculties: faculties are internal, form is external, and both internal and external together; this emptiness is also empty, hence called "the emptiness of emptiness." If one grasps this meaning, even up to nonexistent phenomena and existent phenomena, by analogy one can understand what is said. Yet following the general explanation, emptying the eighteen is termed the eighteen emptinesses, hence it is called "brief." The greater or lesser extent of brief and extensive among the eighteen is fully explained in the fifth fascicle of the Notes on the Great Calming and Contemplation, as well as extensively clarified in the Gradual Order of the Dharma Realm and the Great Treatise. Below "If one discusses," fortune and wisdom are adduced to explain the fields and houses. "Having many fields and houses": for one house with one gate, its gates are already numerous; how much more so for a wealthy family and extensive houses—for one house to have many gates is, in principle, bound to be immeasurable. "Gate" means the road leading out of the house; the road-gates into the house cannot be just one. "Field" means the means of nourishing life; facing life, the field cannot be narrow. Furthermore, it universally encompasses the provisional and the real, hence it is said "many gates." If one relies on the four contemplations to contemplate identically, the carriage gate and the house gate are not different. "From servants to complete": the names of the servants are fully given in the seventh fascicle of the Notes on the Great Calming and Contemplation. Now, servants support body and life; thus we know that they are all the auxiliary aids of the concentration and wisdom of the One Real. As that which is supported lacks nothing, it says "complete." Functioning alongside provisional adaptations, it says "harmonizing the light" and so forth. "Scattered" (xuexue) means surplus, or loose official posts outside official ranks. Sentient beings reside outside the noble stages, hence they are called "scattered." They do not yet belong even to other teachings and contemplations, how much less could they belong to the ultimate noble stage? "All house" means the house one dwells in. Dwelling for a long time without emerging from the three realms, it is called "house." In the world none is not so, hence it says "all." The Tathāgata guides beings, ruling and making a house of it: "rule" means to master; "house" also means to dwell. Some take the eighth consciousness as the house; since both are based on delusion, why not encompass all eight instead of only speaking of the eighth? The Master of the Daocheng Temple's contemplative meaning holds that principle serves as wisdom's passageway; since principle is one, how could two gates be permitted? Leaving must be through a gate, so there is no different road. Master Guangzhai takes the teaching as the gate. "House" means the three realms. "Ninety" is a textual abbreviation, namely, ninety-six. Ninety-six refers to the multitude of paths. If one wishes to leave the house, there is only one gate; though the ninety-six paths each claim to be the true path, they rush about criss-crossing, so the Sūtra on the Ninety-Six Paths says: "There is only one path that is correct; all the rest are heterodox." Some cite the Abhidharmakośa as saying that the six masters each had fifteen disciples, which together with the six original masters makes ninety-six. Basing oneself on the Sūtra on the Ninety-Six Paths, there is no such explanation. That treatise presents its own approach; how could the six masters each have had strictly fifteen disciples? Among the ninety-six there are heterodox and orthodox, fully explained in the third fascicle of the Notes on the Great Calming and Contemplation.
6.33
From "Now clarifying" onward refutes the two masters. Within this there are five parts: first, refuting the two masters. Under "If solely principle," it first challenges the master of Daocheng: principle is that which is penetrated; if one takes that which is penetrated as that which can penetrate, then that which can penetrate is that which is penetrated—what else would there be to penetrate? The meaning of "gate" would not be established, hence it says: "what could be called a gate?" Under "Solely teaching," it next refutes Guangzhai: if one does not establish that which can attain for the sake of that which is attained, sentient beings will never reach that which is attained; however, while principle admits no multiplicity, how could gates be merely one? Now in saying "one," it is fully as explained later: the house being that which is inhabited, only one should be established, yet it is still said to have many, how much more so for the gates that can provide access? That is, in the Vimalakīrtinirdeśa there are eight thousand gates of non-duality. Now, looking at principle and teaching together, they cannot be discussed singly. Next, under "Now taking," it determines the character of the gate: that is, taking the teaching of the master of principle as the gate. Since principle is one, the teaching does not admit of two; for now they are united into one. This single sentence refutes both masters at once, thereby taking that which can for that which is. Therefore from that which can there is arrival; although it does not directly refute Daocheng's use of wisdom, wisdom viewed in relation to teaching is identically that which can take. Once the teaching as that which can is discarded, wisdom as that which can is discarded as well. Yet wisdom must rely on the teaching to contemplate the object, and its meaning already combines that which can and that which is; moreover, one cannot say "those who attain wisdom." Even so, it explicitly contradicts the sūtra text: the sūtra says "the gate of teaching," whereas Master Guan says "principle and wisdom," and thus it is ruined along with Guangzhai. Third, under "The text says," it adduces proof: teaching is that which can express, and nirvāṇa is that which is expressed; both differ from the two masters. Fourth, under "The gate is also twofold," it provides an analytical explanation. In this explanation there are two parts: first, distinguishing the great and small. Although both have that which can and that which is, the great and small are worlds apart; therefore one must distinguish the provisional and real forms of that which can. If one recognizes the two forms of that which can, then the two forms of that which is will have their places; if one recognizes the real that which is, then the provisional that which can and that which is both become the real that which can. Only after distinguishing them properly may one discuss their unification. Fifth, under "If the house," it sets up a challenge, using for now the mutual dependence of present and past as a challenge: the house is that which is departed from; the carriage is that which is entered. The gate of the house is the road of departure; the gate of the carriage is the road of entry. Since the two roads are not the same and departure and entry are distinct, the gate of the house is not the gate of the carriage. Therefore the challenge now asks: if the carriage and house gates are one, why is it that upon leaving the house one has still not obtained the carriage? If it is absolute, one should now demand: if the gate of the great carriage is not the gate of the house, when asking for it there should also have been a separate road of departure; why then do they still ask for the great from the place of departure, and why does the elder also bestow the great right there? Again it is asked: having obtained the gate of the house but not yet the gate of the carriage, where do they abide? Answer: the great and the small follow different paths, hence they are said to be distinct. When opening the small into the great, how could they be identical or different? Therefore it is now stated: to reject them means the carriage and house are eternally distinct; to open them means the two gates are not different. The house and the carriage being one, how could the two gates be distinct? Therefore the three vehicles possess both meanings: following the teaching to leave the house, they do not see the small carriage; having passed through the two flavors in between to mature, they then ask the father for the carriage previously promised. Once asked, it must be given; opening that small gate, it is nothing other than the great teaching. The small principle under the gate ultimately has no separate path; the absolute principle has no duality, the crude and the wondrous are of one substance, the phenomena abide in the dharma-position, and the mundane characteristics are eternal. How could the three realms still have any distinction? If one does not first treat them as distinct, on what basis could unity be discussed? Those who were submerged in suffering are all united now.
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Linked texts (1)
- 法華文句記 — Classical Chinese