法華玄論 1.52

1.52

Next, the sūtra being propagated will be explained. This sūtra has ten kinds of incomprehensibility. First is the incomprehensibility of the transformational master, which is found in no other scripture. As the "Apparition of the Jeweled Stūpa" chapter states, all the buddhas of the ten directions gathered like clouds, with buddhas and tathāgatas filling each direction to the number of four million nayutas of Ganges sands. Furthermore, the emergence of Prabhūtaratna represents the assembly of past buddhas; the assembly of the emanated buddhas represents the assembly of present buddhas; and the arrival and assembly of the bodhisattvas of the ten directions represents the assembly of future buddhas. To put it briefly, [the buddhas of] the ten directions and the three times all assembled at Gṛdhrakūṭa. Outside of this, there has never been such a magnificent assembly. Second is the incomprehensibility of the disciples: the attendants of all the buddhas in the worlds of the ten directions filled each direction to the number of four million nayutas; furthermore, bodhisattvas numbering the dust motes of a thousand worlds in the region below welled forth from the earth, filling the open spaces of the ten directions. Such assemblies cannot be calculated. Even from the Lotus Treasury [world] at the beginning to the Nairañjanā River at the end, there was never such an assembly; this is called the incomprehensibility of the disciples. Third is the incomprehensibility of the doctrinal gates, which is found in no other scripture. Texts such as the Avataṃsaka and the Mahāprajñāpāramitā each have one hundred thousand gāthās, which is already considered vast. The Commentary states: "The Lotus Sūtra is immeasurable and boundless, like the great ocean water." Furthermore, the Buddha Mahābhijñājñānābhibhū preached this Lotus Sūtra in verses as numerous as the sands of the Ganges. The Buddha Bhīṣmagarjitasvararāja preached this Lotus Sūtra in twenty billion nayutas of verses. This is the incomprehensibility of the doctrinal gates. Fourth is the incomprehensibility of the duration of time: the Buddha Candrasūryapradīpa preached this Lotus Sūtra for sixty small kalpas; Bodhisattva Varaprabha preached the Lotus Sūtra for eighty small kalpas; the Buddha Mahābhijñājñānābhibhū preached the Lotus Sūtra for eight thousand kalpas; and the sixteen śrāmaṇeras preached the Lotus Sūtra for eighty-four thousand kalpas. When Śākyamuni Buddha preached this sūtra, the bodhisattvas who welled forth inquired after the buddhas, and such hearing of the preaching of the Lotus Sūtra lasted for fifty small kalpas. How could such durations of time be calculated? Hence it is called the incomprehensibility of time. Fifth is the incomprehensibility of benefit: as the beginning of the "Discrimination of Merits" chapter states, there are twelve kinds of benefits, starting from bodhisattvas as numerous as the sands of immeasurable Ganges rivers who realized the forbearance of non-arising, down to sentient beings numbering the dust motes of eight buddha worlds who generated the aspiration for bodhi. In all the other scriptures and teachings, there has never been such an instance of realizing the path; hence the benefits are incomprehensible. Sixth is the incomprehensibility of the lands: for Śākyamuni Buddha, wishing to accommodate his emanated buddhas, transformed sixty thousand billion nayutas of lands in each of the eight directions into pure lands. Furthermore, the "Supernatural Powers" chapter states: "At that time, the worlds of the ten directions were joined together as a single buddha land." When other sūtras were preached, sometimes a land was transformed and sometimes not, or only a single land or a single assembly was transformed; there was never such an adornment as this. Hence the lands are incomprehensible. Seventh is the incomprehensibility of supernatural powers: as Śākyamuni and the buddhas of the ten directions simultaneously manifested seven kinds of supernatural powers for a full hundred thousand years. Although supernatural powers were manifested in other scriptures, they were performed by only a single buddha or for only a single occasion; there was never anything like this. Hence the supernatural powers are incomprehensible. Eighth is the incomprehensibility of merit: as the fiftieth person who successively hears the sūtra and feels joy with a single thought of rejoicing surpasses one who gives all enjoyable objects to the sentient beings of the six destinies across four million asaṃkhyeya worlds and causes them to attain the arhat path—how much more immeasurable is the merit of liberation for those who uphold, read, and recite it! Hence the merit is incomprehensible. Ninth is the summing up from beginning to end and the harmonious blending of the provisional and the real, so that the teachings of a whole lifetime's transformation can be clearly apprehended. Other scriptures merely state doctrines plainly; this is called the incomprehensibility of the doctrinal gates. Tenth is the opening of the near and revealing of the far, harmoniously blending the true and the responsive, with unfathomable great function benefiting beings throughout the three times. Other teachings do not clarify this; it belongs exclusively to this sūtra. This is called the incomprehensibility of the body. Because it possesses these ten kinds of incomprehensible matters, those who uphold and preach it will have their defilements extinguished within and auspicious signs manifested without. How could Sengbi's extensive record have been in vain?