法華玄論 1.4

1.4

The treatise says: The “Dharma Master” chapter states, “If, after my extinction, one wishes to preach this sūtra, one should dwell peacefully in three things: namely, entering the Tathāgata’s room, wearing the Tathāgata’s robe, and sitting on the Tathāgata’s seat. The Tathāgata’s room is the mind of loving-kindness and compassion; the Tathāgata’s robe is the mind of gentle forbearance; and the Tathāgata’s seat is the emptiness of all dharmas.” Loving-kindness and compassion have the function of sheltering and covering, metaphorically called the Tathāgata’s room; gentle forbearance has the function of warding off cold and insults, compared to the Tathāgata’s robe; and the principle of emptiness can settle the mind, termed the seat. Now, these three gateways are in sequence: great compassion eliminates suffering, and great loving-kindness bestows joy—this is the vast foundation of all-seed awareness and the fundamental intent of propagating the Way. When wishing to preach the wonderful Dharma, one should first establish this mind; therefore, the first is explained as entering the Tathāgata’s room. Having desired to propagate the good Way in an evil world, one must encounter many obstacles and difficulties and should endure them; therefore, the second is explained as wearing the Tathāgata’s robe. Although loving-kindness and compassion externally cover and gentle forbearance internally calms, without the contemplation of emptiness, the two practices would not be empty and clear, so how could one awaken beings? Therefore, the third is explained as sitting on the Tathāgata’s seat. When internally possessing these practices and externally preaching the Dharma diligently, then the Way will never fail to flourish and people will never fail to benefit; hence, one is told to abide in these three things to propagate the Saddharmapuṇḍarīka-sūtra. Next, these three gateways are gathered into two meanings: loving-kindness and forbearance are merit, and the contemplation of emptiness is wisdom. When merit and wisdom are practiced concurrently, the Great Way can be propagated, and this is called a dharma master of merit and wisdom. Hence the sūtra states, “Endowed with the two adornments, one is able to question and able to answer.” What is meant by a dharma master endowed with questioning and answering is that one who propagates the Way must expound sūtras and speak on treatises. Sūtras and treatises contain questions and answers: skillfully presenting the bodhisattva’s objections is being able to question, and wonderfully revealing the Tathāgata’s resolutions is being able to answer; skillfully presenting the outsider’s objections is being able to question, and wonderfully revealing the treatise master’s resolutions is being able to answer; crushing the ninety-six kinds of non-Buddhists is being able to question, and wonderfully revealing the correct Dharma of all Buddhas and tathāgatas is being able to answer; again, being able to refute the divergent attachments of the three vehicles is being able to question, and skillfully revealing the shared destination of the one vehicle is being able to answer. Being able to question and able to answer, the Buddha’s teaching is broadly spread; thus one is called a great dharma master. Moreover, loving-kindness and forbearance are practice, while empty wisdom is understanding. When understanding and practice are both complete, what is preached will certainly benefit others; this is called a dharma master of understanding and practice. Some have practice without understanding; some have understanding without practice; some have neither understanding nor practice; and some have both understanding and practice. The first three are merely disciples; only the last is a dharma master. Furthermore, a sūtra states, “Equally eliminating old age, sickness, and death is what is meant by a bodhisattva. Just as conquering a foe can only be called bravery.” Because one possesses loving-kindness and forbearance, one can benefit others; the mind cultivating the contemplation of emptiness is called self-cultivation. The virtue of accomplishing both is called a heroic dharma master. Furthermore, because of loving-kindness and forbearance, one does not linger in nirvāṇa; because of the contemplation of emptiness, one is not attached to saṃsāra. Because of having no defilement, one is called an unattached dharma master. Furthermore, because of loving-kindness and forbearance, one transcends the stage of the two vehicles; possessing the contemplation of emptiness, one transcends the realm of ordinary beings. Being neither the practice of ordinary beings nor the practice of worthies and noble ones, one is called a dharma master of the practice of the Way. Furthermore, a sūtra states, “A bodhisattva dwells in the two truths to preach the Dharma for the sake of sentient beings: for those attached to existence, he speaks of emptiness; for those lingering in emptiness, he speaks of existence. Because of loving-kindness and forbearance, he dwells peacefully in conventional truth; possessing the contemplation of emptiness, he dwells in ultimate truth.” Preaching the Dharma based on the two truths, his words are not false; this is called a dharma master of sincerity and truth. Furthermore, as a treatise says, “Comprehending the four siddhāntas, one well knows the Buddha’s intention, and across the twelve divisions of scripture and the eighty thousand treasuries of the Dharma, there is no contradiction.” Because of loving-kindness and forbearance, one relies on three of the siddhāntas; possessing the contemplation of emptiness, one knows the ultimate truth; entering into the Buddha’s Dharma with no clinging and no contradiction, this is called a dharma master of non-contention. Furthermore, as this very sūtra text states: “He also sees the Buddha’s sons fully endowed with dhyāna and wisdom, preaching the Dharma for the assembly with immeasurable metaphors.” Because of loving-kindness and forbearance, it is called dhyāna; possessing the contemplation of emptiness, it is termed wisdom. With dhyāna and wisdom perfectly complete, this is called a fully endowed dharma master. Furthermore, as a sūtra says, “Dwelling peacefully in two dharmas, Māra cannot destroy him.” Knowing the emptiness of all dharmas and not abandoning sentient beings, this is called an indestructible dharma master. Furthermore, as a treatise says, “Because of the contemplation of emptiness, one is called a bodhisattva; because of possessing great compassion, one is called a mahāsattva.” This is called a bodhisattva-mahāsattva dharma master. Because of having such various benefits, one should dwell in these three practices to propagate the Saddharmapuṇḍarīka-sūtra.