法華玄論 10

English (machine translation) 10

Language: English

10.2

Discussion of the Meaning of the Number of Rebirths in the Chapter on the Discrimination of Merits

10.3

Question: The sūtra speaks of eight rebirths down to a single rebirth; on what meaning is this stated?

Answer: The commentary on the sūtra says: 'Realizing the profound mystery of the lifespan, the spirit congeals in the realm beyond boundaries; how could it induce differences and variations in the number of rebirths? Because the strong mind is not uniform and the locus of the spiritual capacity's arousal differs, these stages and ranks differ to show them to trainees. Since perceptions of form are empty, the concentration of cessation can be cultivated; entering understanding, the mind opens, and only thereafter do they unite; therefore it speaks of eight rebirths. As for four rebirths, the mind of the four immeasurables arises, and through this they awaken; therefore it speaks of four rebirths. As for three rebirths, residing in the principle to transform beings necessarily relies on the three penetrations; therefore it speaks of three rebirths. As for two rebirths, emptiness and existence are both obscured, and the dharma gate is non-dual; therefore it is called two rebirths. As for one rebirth, the wondrously subtle root is exhausted in the single culmination; therefore it is called one rebirth.'

Evaluation: Although the lifespan transcends physical form, one who speaks of awakening must have a bright pearl. Since one admits the gradual stages of the ten stages, what prevents an ascent and descent in rebirths? Since the sūtra has sincere words, one should not explain them tortuously. I venture to say it is not so; I will explain it fully below.

10.5

Guangzhai says: 'Here it is discussed in terms of the grades of afflictions. Dividing the affliction of the entrenchment of ignorance into nine grades, they can serve as causes for nine rebirths. From the seventh stage to the vajra[-like samādhi] there are five positions: first, the seventh stage; second, the eighth stage; third, the ninth stage; fourth, the tenth stage; and fifth, the vajra. In the former four positions, what is remedied is divided into two grades each, and the vajra is one grade, combining to form nine grades. One grade corresponds to one rebirth, which makes nine rebirths. If one is prior to the sixth stage, looking toward the vajra position, one still has nine rebirths. Now, abiding in the sixth stage, hearing the sūtra one attains entry into the seventh stage, and having severed one of them, only eight grades remain; therefore it says that after the remaining eight rebirths one shall attain bodhi. It should also sequentially reach seven, six, and five rebirths, but now in contrast to the upper number of eight, half is taken, hence it speaks of four rebirths. In this way, progressively reducing them, it is called one rebirth. Three, two, and one all follow the reduction according to the number of four continents, hence it speaks of four rebirths down to one rebirth. Therefore in the verse below there are again four, three, and two. That bodhisattvas as numerous as dust motes in four continents become buddhas according to the number of rebirths is precisely this meaning. In the ten stages, when forbearance remains up to the vajra, it is attained in one rebirth; then the four rebirths belong to the eighth stage, ultimately entering the ninth stage, as can be known by reference to the preceding grades.'

Evaluation: Now let us examine the method of severing afflictions: why would these four stages—the seventh, eighth, ninth, and tenth—each sever two grades of affliction, while the vajra alone severs one grade of affliction? Searching the sūtras and treatises clarifying the severing of afflictions across the stages, I have not seen this method, nor is it what should be adopted.

10.6

Master Yin explains: "Among the twelve stages, the first three kinds span from the first bhūmi through to the seventh bhūmi; the revolving dhāraṇī is the eighth bhūmi; turning the irreversible wheel is the ninth bhūmi; and turning the pure wheel of Dharma is the tenth bhūmi. Furthermore, the eight rebirths are from the first bhūmi to the sixth bhūmi. The four rebirths are the final mind of the seventh bhūmi. Three rebirths are the eighth bhūmi, two rebirths are the ninth bhūmi, and one rebirth is the tenth bhūmi. He also clarifies the number of rebirths in terms of afflictions, stating that the afflictions of the four stages of clinging are called four rebirths; karmic predispositions (vāsanā) are the fifth rebirth; and the three ignorances, being three grades, constitute three rebirths. Altogether there are eight divisions, making eight rebirths; hence their sequential stages correspond to what has been described above."
Critique: Master Yin's explanation amounts to explaining the meaning of the benefits attained on the ten bhūmis in two cycles. From the first three stages up to the pure wheel of Dharma, this is one cycle explaining the benefits attained on the ten bhūmis. From eight rebirths down to one rebirth is another cycle explaining the benefits attained on the ten bhūmis. However, the former relies on what is attained, while the latter is concerned with what is relinquished; thus there are two cycles, but their import is not different. I now consider this to be textual redundancy. Why is this so? Since the benefits attained on the ten bhūmis are not different, listing them once would be sufficient; why redundantly set them forth again? It is just like first saying that the Hīnayāna's attainment of the purification of the Dharma-eye is one stage, and then later saying that becoming free from defilement and shedding impurities is yet another stage: the meaning becomes redundant.

10.7

Someone says: "Initial generation of the mind is precisely the external ordinary being. Bodhisattvas of the ten faiths occupy the rank of the iron wheel; this refers to entering the ten faiths from external ordinary beinghood upon hearing the sūtra. Next, from the ten faiths, upon hearing the sūtra, one advances into the ten abodes. The ten abodes are precisely the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti); hence it is said, 'Entering the samādhi of principle is called "abode"; generating merits is called "bhūmi".' Next, from the ten abodes, upon hearing the sūtra, one advances into the ten practices. In the ten practices, hearing the ten directions' Buddhas expound all teachings, one is able to uphold them; this is precisely the retention-upon-hearing dhāraṇī (śrutadhara-dhāraṇī). From the ten practices, upon hearing the sūtra, one advances to the eloquence of delight in speech of the ten dedications. Dedication means being able to redirect affairs toward the Way. Next, from the ten dedications one enters the first bhūmi. Because one enters the first bhūmi, one is able to be unobstructed; because of unobstructed practice, the turning of the hundred Dharma illumination gates is called the revolving dhāraṇī. Next, non-retrogression is the second bhūmi, purity is the [third] bhūmi, and eight rebirths is the fourth bhūmi. Here, what is called 'rebirth' means that by understanding the true mark of phenomena as non-arising, one is able to give rise [to true discernment]; this is called 'rebirth' simply because correct contemplation unfolds and arises, not because of the number of physical bodies bringing one nearer to or farther from attaining Buddhahood. Question: If you say that the unfolding and arising of correct contemplation is called 'rebirth', why are there counts of rebirths? Answer: Looking toward the correct contemplation of the Buddha bhūmi, there are still eight occasions of unfolding and arising; hence it is called 'eight rebirths'. Four rebirths start from the fourth bhūmi up to the eighth bhūmi; three rebirths are the ninth bhūmi; two rebirths are the tenth bhūmi; and one rebirth is the stage of equal enlightenment. Because attainment of awakening here is not fixed, proceeding from the fourth bhūmi to the eighth bhūmi is not necessarily in strict sequential order."
Critique: This explanation seems sequential, but its meaning has not been thoroughly examined. Why is 'rebirth' not spoken of for the first three bhūmis, but is spoken of from the fourth bhūmi onward? If taking the unfolding and arising of true contemplation to be rebirth, then from the very beginning of the first bhūmi to the ultimate end of the Cloud of Dharma, it should all be like this. Furthermore, since sūtras and treatises fortunately possess explicit textual statements on the counts of rebirths, why not rely on them? Examining the sūtras and treatises now, there are two kinds of rebirth. The Vimalakīrtinirdeśa-sūtra says, 'Attaining bodhi in one rebirth', and the Treatise on the Great Perfection of Wisdom clarifies bodhi in three rebirths; this relies on the meaning of the lesser or greater number of rebirths for the responsive body (nirmāṇakāya) to attain Buddhahood. For instance, Maitreya also has three rebirths, and also has one rebirth. Three rebirths means: in the human realm, next being reborn in heaven, and later descending to be reborn to become a Buddha. One rebirth relies on the final rebirth. Or it is said: taking rebirth in heaven as one rebirth, descending to be reborn to become a Buddha is merely manifesting the Buddha's body. Next, regarding the mention of rebirths: the Benevolent Kings Sūtra says, 'Thirty rebirths of merit, three rebirths on each bhūmi.' When I first saw this statement, I thought it was a suspect sūtra, insufficient as proof. Later, I saw the Daśabhūmika-śāstra say, 'Each and every bhūmi has three parts: entry, abiding, and completion.' I also saw that the Mahāyānasaṃgraha states the same as the Daśabhūmika-śāstra. It also says, 'One bhūmi takes three asaṃkhyeya kalpas: the entry part is one asaṃkhyeya kalpa, and abiding and completion are likewise.' Inferring from this, there are indeed three rebirths on each and every bhūmi. However, the former relies on the responsive body, whereas the latter speaks of real practice. Now, using these two texts to explain the above assertions: if one speaks of eight rebirths with respect to attaining Buddhahood via the responsive body, it means taking rebirth eight times down to one rebirth to attain bodhi, just as Maitreya attains Buddhahood in one rebirth. Next, explaining it according to real practice: since the ten bhūmis have thirty rebirths, now when it says attaining Buddhahood in eight rebirths, twenty-two rebirths are already complete, leaving only eight rebirths; this person is already at the entry part of the eighth bhūmi. Down to one rebirth: this is the abiding part of the tenth bhūmi, leaving only the one rebirth of the completion part. Therefore, the Benevolent Kings Sūtra, in explaining the bodhisattvas of the ten bhūmis, says: 'Twenty-nine rebirths have been forever crossed over.'

10.8

Question: When reaching the completion of the tenth bhūmi, one is still on the tenth bhūmi; why then is it said that one immediately attains Buddhahood?

10.9

Answer: Because upon the completion of the tenth bhūmi one sits on the terrace of enlightenment, one is able to attain Buddhahood.

10.10

Question: According to the latter meaning, how are the afflictions severed?

10.11

Answer: The Mahāyānasaṃgraha says: "The afflictions of superior, middling, and inferior grades on each bhūmi are remedied by the three parts of entry, abiding, and completion; hence it is called severing."

10.12

Question: Since the Mahāyānasaṃgraha says, "On one bhūmi one passes through three asaṃkhyeya kalpas of practice," how is it that upon hearing the sūtra once, one goes from eight rebirths straight to four rebirths?

10.13

Answer: That treatise explains three asaṃkhyeya kalpas for each bhūmi based on the extreme maximum duration. There is also the principle of skipping rebirths, which is not fixed, just as Śākyamuni surpassed Maitreya and the like. Furthermore, this sūtra only clarifies attaining Buddhahood in eight rebirths down to attaining Buddhahood in four rebirths; it does not say how one goes from eight rebirths to four rebirths upon hearing the sūtra.

10.14

Question: Please explain what this characteristic is like.

10.15

Answer: For one who would only reach the entry part after cultivating practice for an asaṃkhyeya kalpa, now, by the power of hearing the sūtra, one can perhaps reduce it by one asaṃkhyeya kalpa; this meaning is not fixed and can be understood intuitively.

10.16

Question: Explaining it in terms of the meaning of rebirths, how can one go from eight rebirths down to four rebirths?

10.17

Answer: Just as a person who was originally due to attain bodhi in eight rebirths, now by the power of hearing the sūtra skips four rebirths and immediately attains Buddhahood. This can be understood by analogy with the principle of Śākyamuni surpassing Maitreya.

10.18

Question: Maitreya attains Buddhahood in one rebirth and is already a person of the tenth bhūmi stage; what stage of person then is one who attains Buddhahood in eight rebirths?

10.19

Answer: They are also on the tenth bhūmi, but the tenth bhūmi is still far from Buddhahood, and the number of kalpas within it is still long, so there can be eight rebirths, as explained in the Mahāyānasaṃgraha. But by the power of hearing the sūtra, one surpasses the kalpas and swiftly reaches Buddhahood. Later I saw that the Saddharmapuṇḍarīkopadeśa says: 'Those who attain bodhi in eight rebirths or one rebirth: this refers to the first bhūmi. As for "attaining bodhi": this means in eight rebirths one attains entry into the first bhūmi, down to in one rebirth one attains entry into the first bhūmi. The first bhūmi is free from fragmented [saṃsāra], hence it is called bodhi; it is not Buddha-bodhi.'

10.20

Discussion of the meaning of the quantity of those who attained the Way.

10.21

Question: From the Deer Park onward down to the Twin Trees, there has never been attainment of the Way like that of the Lotus assembly. Why is this so? Please explain and clarify it.

10.22

Answer: Briefly explaining it in terms of two points: First, this sūtra clarifies the meaning of the three leadings. From the beginning to the end of a single teaching era, there are only three leadings, and upon reaching the Lotus, the three leadings are consummated. First, after the Deer Park and before the Lotus, leading the ninety-six kinds of non-Buddhists and all other householder sentient beings into the teaching of the five vehicles; this is called leading the deviant to return to the correct. Second, leading the differences of the five vehicles to return together to the one vehicle; this is the first section of the Lotus. Third, leading the cause of the one vehicle to enter the fruit of the Tathāgata's dharmakāya; this is the second section. These three leadings subsume all teachings. For this reason, all those who were destined to be awakened attained the Way in this sūtra.

10.23

Question: Whom do these three leadings lead?

10.24

Answer: All are those who had received the teachings in past lives, but Śākyamuni, seeing that their affinity with the Way was ripe, appeared in the world for their sake. Therefore, from the first leading of the deviant to return to the correct, down to the final leading of the cause to attain the fruit, there are those with eight rebirths down to those who realize Buddhahood.

10.25

Question: Are the three leadings for one person, or for three persons?

10.26

Answer: Both meanings are present. To say they are for one person: having received the teachings in past lives, but losing the father and wandering in saṃsāra, one either stays at home and craves the five desires, or falls among non-Buddhists and gives rise to various views. In order to uproot craving and views, one leads the deviant back to the five vehicles. Second, although not giving rise to craving and views in saṃsāra, one again gives rise to craving and views regarding the five vehicles; in order to uproot craving and views within the five vehicles, one expounds the cause of the vehicle. Thereupon, this person attains faith and awakening, giving rise to the bodhicitta; this is called the causal stage. Once the mind of faith is accomplished, next one expounds for them the fruit virtues, having limitless great functions, causing them to cultivate causes through the stages to seek these fruit virtues; therefore, the third leads the cause back to the fruit. Because this person shatters three kinds of afflictions in the three leadings: the first leading shatters afflictions in saṃsāra, and the second shatters afflictions in nirvāṇa. Moreover, the first leading shatters afflictions in deviant dharmas, and the next leading shatters afflictions in the correct Dharma. Moreover, the first shatters ordinary beings' afflictions, and the next shatters the afflictions of the two vehicles. Moreover, the first leading shatters the view of existence, and the next shatters the view of emptiness. All such things are shattering the afflictions of the two extremes, after which one attains correct faith in the middle way and gives rise to the bodhicitta. The third leading extensively expounds the Tathāgata's tranquil dharmakāya and boundless wonderful functions, shattering their subtle afflictions regarding the middle way. Now, from the ten faiths one enters the ten abodes, from the ten abodes into the ten practices, from the ten practices into the ten dedications, from the ten dedications into the ten bhūmis, down to attaining Buddhahood in eight rebirths or one rebirth: all of these are shattering the afflictions of the middle way and eliminating the delusion of the one vehicle. These are all based on the beginning and end of persons of the three vehicles; hence these three leadings are opened. Next, as for leading bodhisattvas: those who prior to the Lotus had already generated the mind to seek Buddhahood, upon hearing the second [leading] which gathers the three into the one with no further two vehicles, their mind seeking Buddhahood becomes firm; therefore it is said, 'When bodhisattvas hear this Dharma, their nets of doubt are all eliminated.' Hearing the third leading, they ascend through the stages to grasp the unsurpassed Way. This refers to initial-practice bodhisattvas having these three. Next, clarifying those who had already attained awakening to the non-arising prior to the Lotus and received prediction to become Buddhas, as previously stated: 'There are Buddha's disciples whose minds are pure... down to: I predict that such persons in future ages will be able to become Buddhas.' Hearing the two leadings of the Lotus, they advance their practice further; hence there are those who attain retention-upon-hearing, delight in speech, down to eight rebirths and one rebirth. This briefly raises three kinds of persons to show the main essentials, which cannot be exhaustively detailed. Because this sūtra fully clarifies the three leadings, those who attain the Way are many. Second, the Buddhas' transformation of beings has only two gateways: first, form; second, teaching. Each has two: first, skillful means; second, reality. Formerly, because the two skillful means had not been opened and the two realities had not been revealed, those who attained the Way were few. Now, having opened both provisionals and revealed both reals, those who attain the Way are all in the Lotus.

10.27

Question: Attaining the Way fundamentally requires seeing emptiness; why is it that upon hearing the Life Span expounded, they attain the Way?

10.28

Answer: If one uses this to refute those who cling to an impermanent Buddha, their argument and logic both collapse. If one explains that the Buddha is still impermanent, how could seeing impermanence lead to attaining the Way? Furthermore, impermanence is still an inexplicit meaning; how could hearing an inexplicit meaning give rise to explicit understanding? Moreover, if he is impermanent, he cannot even make ordinary people yearn [for him] or make [followers of] the two vehicles abandon their attachments—how could he cause bodhisattvas to swiftly realize bodhi? Again, if the Buddha were impermanent, having already believed in the one vehicle, one would retrogress and generate the three attachments; how then could one still advance and attain bodhi? Therefore, it would not be the case that many attain the Way. What is explained now is that this sūtra is called the Wonderful Dharma Lotus. The 'Wonderful Dharma' is none other than the dharmakāya, which has never been permanent or impermanent; words are exhausted and thoughts severed. Yet for the sake of sentient beings, [his lifespan] is long or short according to conditions. Though he displays length or shortness, he does not move from the dharmakāya; though he does not move from the dharmakāya, through length or shortness he transforms beings. Thus the sūtra says: 'Excellent, World-Honoured One! Without moving from the true limit, you establish the standing place for all dharmas.' In this way, the source and the trace are unobstructed and inconceivable. But on the causal stage there are the two wisdoms of provisional and real, while on the fruition stage there are the two bodies of source and trace. Since the Tathāgata has explained both bodies, the bodhisattvas immediately awaken to the two wisdoms; therefore, those assembled at that time all attain the Way.

10.29

Question: How does one attain [the forbearance of] non-arising and up to giving rise to the bodhi-mind?

10.30

Answer: The text has already made it clear; now I will indicate one aspect. Having explained the body of quiescent extinction, those who hear it no longer give rise to conceptualizations or stir thoughts; hence it is called the forbearance of non-arising. Although the source sends down traces, in truth there is nothing sent down; though nothing is sent down, there is nothing not sent down. The assembly at that time was completely attuned: though hearing, there was nothing heard; though nothing heard, there was nothing not heard; hence it is called the dhāraṇī of retaining what is heard. In the past displaying a short [lifespan] and today manifesting a long one are both in accordance with conditions; hence it is called joyful speech. Being at ease with short and long is called unobstructed. Setting it forth for beings is called eloquence. When the assembly at that time attained this awakening, it was called the eloquence of joyful and unobstructed speech. Formerly pointing to the long as short, and today pointing to the short as long, takes long and short as non-long and non-short, and non-long and non-short as long and short, freely revolving at ease and without obstruction. Bodhisattvas attaining awakening according to their capacity is called the revolving dhāraṇī. Such a body is free, unrestrained, and indestructible; bodhisattvas attaining understanding according to their capacity is called the irreversible wheel. This body surpasses all ordinary people, the two vehicles, and bodhisattvas; it is ultimately pure. Bodhisattvas awakening to this according to their capacity is called the pure wheel. Generating the aspiration to seek buddhahood for the sake of such a body is called the bodhi-mind.

10.31

Next, the meaning of rejoicing in accord.

10.32

Question: How many kinds of rejoicing in accord are there?

10.33

Answer: There are two kinds of rejoicing in accord. The first is general rejoicing in accord, which means that whether seeing, hearing, perceiving, or knowing the merit performed by others, one follows along and rejoices; this is called general rejoicing in accord. The second is specific rejoicing in accord, which refers specifically to hearing the Saddharmapuṇḍarīka-sūtra and following along with joy; hence it is called specific rejoicing in accord.

10.34

Discussion of rejoicing in accord in the Mahāyāna and Hīnayāna.

10.35

Question: What is the difference between rejoicing in accord in the Mahāyāna and the Hīnayāna?

10.36

Answer: Rejoicing in accord is precisely a bodhisattva dharma gate; thus, within the bodhisattva's five repentances there is the meaning of rejoicing in accord, whereas the Hīnayāna possesses it only according to limited capacity. Furthermore, the Hīnayāna's explanation of the meaning of rejoicing is narrow, only rejoicing in accord with the roots of goodness of the buddhas and disciples of the three periods of time; it does not rejoice in accord with the buddhas of the three periods of time throughout the ten directions. The Mahāyāna explains rejoicing in accord with the roots of goodness of the buddhas and disciples of the three periods of time and ten directions, and is therefore broad. Furthermore, the Hīnayāna only has rejoicing in accord with the merits of the trace body, not knowing that the dharmakāya is eternal and constant; thus it lacks rejoicing in accord with the merits of the dharmakāya. Furthermore, the merits of rejoicing in accord in the Hīnayāna are not dedicated to sarvajñā, whereas the Mahāyāna employs the merits of rejoicing in accord to advance toward omniscience. Furthermore, rejoicing in accord in the Hīnayāna is a mind with outflows, not a contemplative practice within the principle; rejoicing in accord in the Mahāyāna covers both with and without outflows: for beginners, rejoicing in accord has outflows, but for deep practitioners, rejoicing in accord is precisely the correct contemplation of prajñā, having nothing to attain and nothing to rely upon, and is therefore without outflows. Furthermore, the Hīnayāna rejoices in accord with the merits of bodhisattvas in their physical bodies of birth, lacking rejoicing in accord with the merits of the dharmakāya, because the Hīnayāna teachings do not explain that bodhisattvas attain the dharmakāya. Hence we discuss rejoicing in accord for oneself and others.

10.37

Question: Is rejoicing in accord the gate of self-practice or of transforming others?

10.38

Answer: It is precisely the gate of transforming others. Why is this? Bodhisattvas originally teach and transform sentient beings to lead them to generate merit, and when sentient beings are able to do so, the bodhisattvas rejoice; therefore it is the gate of transforming others. If one generates rejoicing in accord out of a desire to eliminate one's own affliction of jealousy and seek merit, that is the gate of self-practice.

10.39

Discussion of rejoicing in accord in the two sūtras.

10.40

Question: What is the difference between the explanation of rejoicing in accord in the Lotus Sūtra and that in the Larger Prajñāpāramitā-sūtra?

10.41

Answer: The Larger Prajñāpāramitā-sūtra specifically speaks of rejoicing in accord without attainment; rejoicing in accord is itself prajñā. Thus the treatise master says: 'The Buddha wished to cause Subhūti to explain prajñā by way of the gate of rejoicing in accord, and therefore explained rejoicing in accord.'

10.42

Question: How is prajñā explained by way of rejoicing in accord?

10.43

Answer: One knows that the mind capable of rejoicing in accord and the merit that is rejoiced in are without attainment and without reliance, neither subject nor object, neither dual nor non-dual. Such a joyful mind is itself prajñā. Furthermore, because one rejoices in accord with a mind of prajñā, rejoicing in accord is itself prajñā.

10.44

Question: The objective merit before one is the object, and the bodhisattva's mind is the subject; only where there is this subject and object can it be called rejoicing in accord. Now you say 'neither subject nor object'; how can it be called rejoicing in accord?

10.45

Answer: The treatise master says: 'Herein one should apply prajñā and upāya.' Because of prajñā, one knows that subject and object have never been subject and object; because of upāya, although they have never been subject and object, subject and object are distinctly present. Without moving from subject and object, there is no subject or object. Being without subject or object, without moving from subject and object, one does not lose subject and object. Being without subject or object is like an image in a mirror: neither an image nor not an image. If one wishes to call it an image, the image does not truly exist; if one wishes to call it not an image, the form of the image has already appeared. 'Neither dual nor non-dual' is also like this: by the power of prajñā it is not dual; by the power of skillful means it is not non-dual. Therefore it is said to be neither dual nor non-dual.

10.46

Question: How does the Lotus Sūtra explain rejoicing in accord?

10.47

Answer: Prajñā takes only rejoicing in accord without attainment, whereas the Lotus Sūtra broadly explains rejoicing in accord both with and without attainment. How is this known? It simply explains that being able to faithfully accept and not oppose the single cause and single fruition is itself rejoicing in accord, without dividing the two of attainment and non-attainment.

10.48

Question: Why does the Larger Prajñāpāramitā-sūtra divide attainment and non-attainment, whereas the Lotus Sūtra does not?

10.49

Answer: Prajñā explains rejoicing in accord without attainment in order to shatter the attachment to having attainment. Having attainment does not move, does not transcend, and cannot reach buddhahood; hence it is not prajñā. The Lotus Sūtra takes both together because it narrates the great purpose of all buddhas appearing in the world, showing that all teachings are given to open the one correct path; therefore even the goodness of lowering the head or raising a hand enters the one vehicle. Furthermore, followers of the five vehicles thought that the roots of goodness of the four vehicles would not result in buddhahood and that only the roots of goodness of the buddha vehicle would result in buddhahood; to cure this illness, it explains that all goodness results in buddhahood.

10.50

Question: If all wholesome dharmas result in buddhahood, can all goodness move and transcend?

10.51

Answer: All goodness can also move and transcend. Why is this? Because by mutually assisting with goodness that has attainment, goodness without attainment is subsequently born. Goodness with attainment is a distant condition for non-attainment; speaking in this way, it also has the meaning of moving and transcending.

10.52

Question: If so, does this not contradict the Larger Prajñāpāramitā-sūtra?

10.53

Answer: When Prajñā explains not moving and not transcending, it takes only proximate conditions, not distant conditions. How is this known? Moving is compliant forbearance; transcending is the forbearance of non-arising. Having attainment is not these two forbearances, but it can be a distant condition prior to these two forbearances.

10.54

Question: Can the two sūtras complement each other?

10.55

Answer: They precisely complement each other. Although the Larger Prajñāpāramitā-sūtra explains goodness without attainment, it must rely on having attainment as a distant condition. Although the Lotus Sūtra explains that both having attainment and non-attainment enter the one vehicle, if one wishes to transcend the three realms and reach the buddha path, one must have non-attainment. Furthermore, although the Larger Prajñāpāramitā-sūtra employs non-attainment, one must recognize that the three vehicles are provisional and the one vehicle is real, so that the mind seeking buddhahood becomes steadfast. Although the Lotus Sūtra knows that the one vehicle is real and the three vehicles are provisional, one must shatter the mind of having attainment and cultivate the contemplation of non-attainment, and only then can one move and transcend to accomplish the buddha path.

10.56

Question: How are the merit that is rejoiced in and the mind capable of rejoicing in accord identical or different?

10.57

Answer: There are four propositions in all: First, the merit rejoiced in is inferior, and the mind capable of rejoicing is superior, as when a person of the two vehicles with attainment generates merit, and a bodhisattva rejoices in accord with a mind of non-attainment. Second, the merit rejoiced in is superior, and the mind capable of rejoicing is inferior, as when merit is generated by buddhas and bodhisattvas, and a person with attainment rejoices in it. Third, both are superior, being equally of non-attainment. Fourth, both are inferior, being equally of having attainment. If one rejoices in accord with the Lotus Sūtra, the Lotus Sūtra is solely superior and not inferior; the [mind] capable of rejoicing in accord covers both superior and inferior, rejoicing in accord according to the depth of the person's stage and practice.

10.58

Discussion of similarities and differences.

10.59

Question: How does rejoicing in accord differ from the joy among the four immeasurables, the joy among the seven factors of awakening, the joy among the five feelings, and the joy of the four dhyānas?

10.60

Answer: Joy among the four immeasurables means celebrating another person's liberation from suffering and attainment of joy; the gate of rejoicing in accord generally follows along and rejoices in whatever merit is performed by all noble ones and ordinary people—this meaning is different. Moreover, the four immeasurables must be concentrated minds, whereas the present [rejoicing] covers both concentrated and distracted minds. Furthermore, joy among the four immeasurables rejoices solely on the basis of the fruition of escaping suffering, whereas the present [rejoicing] covers rejoicing in accord with both causes and fruitions. Joy among the seven factors of awakening is without outflows, whereas the gate of rejoicing in accord covers both with and without outflows. Joy among the dhyāna factors is a concentrated mind and is solely the feeling of joy, whereas the present [rejoicing] is broader. Joy among the five feelings is retribution, whereas the present [rejoicing] is the causal gate. That is delight in oneself; this is celebration of others. That is indeterminate; this is a wholesome dharma.

10.61

Question: Another person performs merit themselves; if one now rejoices in accord with it, what benefit is there?

10.62

Answer: The Commentary says: 'It is like a person selling incense and a person buying incense, and there is yet another person beside them who also gets to smell the fragrance. Rejoicing in accord is also like this: without moving body or speech, one also obtains merit.'

10.63

Discussion of afflictive hindrances.

10.64

Question: What kind of delusion does rejoicing in accord destroy?

10.65

Answer: Speaking of rejoicing in accord simply, it specifically destroys jealousy. When the Lotus Sūtra explains rejoicing in accord, it also destroys jealousy, and furthermore destroys disbelief in the meaning of the one vehicle and the lifespan. In Prajñā, rejoicing in accord is itself prajñā, which destroys the mind of having attainment.

10.66

The meaning of the six thousand merits.

10.67

Someone said: All wholesome dharmas do not go beyond the ten good deeds, beginning from not killing to not holding wrong views. If one maintains the single precept against killing and adorns it with the other nine matters such as not stealing, then each and every wholesome deed will be endowed with the ten good deeds, and the ten good deeds become one hundred good deeds. These one hundred good deeds have practicing for oneself, transforming others, praising, and rejoicing in accord, thus making four hundred. Matching these four hundred with the five kinds of dharma masters, each of the five kinds of dharma masters has four hundred, combining to make two thousand good deeds. These two thousand good deeds each have three grades—superior, middling, and inferior—thus making six thousand. But because the function of three faculties is strong, they have twelve hundred [merits]; because the function of three faculties is weak, they have eight hundred. Critique: The meaning of this explanation is that only when fully endowed with the five kinds of dharma masters does one possess the six thousand; a single dharma master does not have six thousand. Yet the sūtra says that if one reads, recites, or even copies, it is not necessary to be fully endowed with all five masters to have the six thousand; one who can read, understand, and cultivate practice in accordance with the teaching also obtains the six thousand. However, this meaning is difficult to clarify and cannot be interpreted conclusively.

10.68

The Commentary on the Sūtra states: 'It begins with the ten good actions; when one good action is endowed with the ten good actions, it becomes one hundred good actions. Again, treated in terms of practicing oneself, converting others, praising persons, and extolling the Dharma, it becomes four hundred. Each possessing three grades, they become one thousand two hundred. Because the three faculties—the eye and so on—are weak in their function of aiding the Path, they attain only the middling and lower two grades, and therefore have only eight hundred. Because the three faculties—the mind and so on—are strong in their function of universal conversion, they are endowed with all three grades, and therefore attain one thousand two hundred.' Critique: The meaning of the Commentary does not require being endowed with the five kinds of dharma masters, and thus avoids the previous difficulty.

10.69

Some say: It is like the adornment of the hundred merits. As for the hundred merits, within the ten good actions there are the ten active practices and the ten abstentions, which together make twenty. Each possesses five grades, as the Great Sūtra says—inferior, middling, superior, superior-middling, and superior-superior—and therefore they make one hundred goods, termed the hundred merits. Here it is also like this: the ten good actions make ten; treated in terms of practicing oneself, converting others, praising persons, and extolling the Dharma, they make forty; treated in terms of the five dharma masters, they make two hundred; with two hundred for active goods and likewise two hundred for abstention goods, they make four hundred; because active and abstention each have five grades, they make two thousand; explaining them in terms of the three karmas, each karma has two thousand, and therefore they make six thousand. Since there are six sense faculties, each faculty should have one thousand, which would then make six thousand. It is only because their functions have strengths and weaknesses that there are one thousand two hundred and eight hundred. Some say: Like the three things in the 'Dharma Master Chapter' above, where loving-kindness and compassion are the room, gentle forbearance is the robe, and the emptiness of all phenomena is the seat—these three things each have two thousand, and thus make six thousand. For instance, when one practices the ten good actions with a mind of loving-kindness and compassion, one good action is in turn adorned with the ten good actions, thus making one hundred goods; with the four—practicing oneself, converting others, and so on—they make four hundred; treated in terms of the five kinds of dharma masters, they then make two thousand. Since it is so for the mind of loving-kindness and compassion, it is likewise so for forbearance and emptiness, thus making six thousand. Some say: Relying on the Renwang jing to explain the bodhisattvas of the ten faiths, each faith is endowed with ten to make one hundred; with the four—practicing oneself, converting others, and so on—there are four hundred; treated in terms of the five dharma masters, they make two thousand; and based on the three things above—loving-kindness, compassion, and so on—they make six thousand.

10.70

Question: Why are the merits of the six sense faculties not equal?

10.71

Answer: As stated previously, three faculties are strong in function and three faculties are weak in function, so their amounts differ. As for the three faculties being strong in function, the mental faculty is strong because it is the basis of the five dharma masters. The tongue is also endowed with the five dharma masters, for due to the tongue one is able to read and preach. Moreover, due to another's tongue one can be instructed, enabling one to receive, uphold, and copy [the sūtra]; therefore, it is fully equipped with the five dharma masters.

10.72

Question: How are the eye and the ear strong and weak?

10.73

Answer: A person born blind cannot do the two things of copying and reading, yet can recite, preach, receive, and uphold, and even attain the Path; a person born deaf cannot be spoken to and has none of the five kinds of dharma masters at all. Therefore, the ear is strong and the eye is weak.

10.74

Question: What merit do the three faculties—the body and so on—possess to obtain eight hundred?

10.75

Answer: They mutually support and maintain one another so that the other faculties can function, and this is itself their merit.

10.76

Question: Bodhisattvas of what stage and practice attain the six thousand merits?

10.77

Answer: Below it says, 'Although they have not yet obtained the outflow-free dharmatā body, they possess this functional merit'; one should know that they are persons of the eighth bhūmi and below. Some say: Bodhisattvas of the ten faiths possess this function. The Saddharmapuṇḍarīkopadeśa says: 'They are persons prior to the stages.'

10.78

Question: What is meant by purification of the six sense faculties?

10.79

Answer: As explained in the text, having this superior function is what is called purity. Furthermore, this sūtra explains that the two wisdoms of the provisional and the real, and the two bodies of the true and the responsive, are all unobstructed dharmas. Bodhisattvas awaken to the unobstructed dharmas, and therefore they now attain unobstructedness; hence it is called purification of the six sense faculties.

10.80

Question: How are the provisional and real, and the true and responsive, unobstructed?

10.81

Answer: As said before: the long functions as the short, the short functions as the long; the long and short function as neither long nor short, and neither long nor short functions as long and short. This is the Tathāgata's ultimate, unconstrained, unobstructed body, which immediately possesses the ultimate, unconstrained, and directionless great function. Persons of initial practice attain a fraction of this awakening, and therefore their six sense faculties are unconstrained.

10.82

Question: The various treatises all say that 'fragrance is known only when it reaches the nose.' Why does this sūtra say that fragrance is smelled from afar?

10.83

Answer: Some say that in principle it is known only when reaching the faculty, but now by relying on the power of the sūtra it is smelled from afar.

10.84

Question: If in principle forms can be seen and sounds can be heard, should one now, by relying on the power of the sūtra, hear forms and see sounds? If forms cannot be heard and sounds cannot be seen, then what arrives cannot be smelled from afar, and what is far cannot be known upon arrival.

10.85

Answer: If forms in the light can definitely be seen and forms in the dark cannot be seen, why do human eyes see by day and not by night, while burrowing birds see by night and not by day? If one says that because eyes have light they can see at night, why do they not see by day? Furthermore, it is like the Ruoshui River which does not float a feather but floats iron, or a diamond which shatters other things but is broken by mercury: who can determine what is strong and what is weak? Therefore we know that dharmas have no fixed nature, but turn according to the mind; reaching or not reaching is also like this. Moreover, explaining it now in terms of phenomena: bodhisattvas attain a fraction of the two wisdoms; by real wisdom they know that the six sense faculties and six sense objects are empty and non-existent, just as the Avataṃsaka explains that the eye enters samādhi and the ear emerges from correct reception, contemplating that the eye has no arising, no self-nature, and is taught to be empty, quiescent, and non-existent. By provisional wisdom they possess the functioning of the six sense faculties; treated in terms of provisional wisdom, they are able to know the nature of fragrance, and therefore it is said that the nose smells fragrance from afar. It is not that the physical nose faculty is able to smell from afar. The rest are likewise by analogy.

10.86

Discussion on the similarities and differences between Avalokiteśvara and Gadgadasvara Bodhisattvas.

10.87

Question: How do Avalokiteśvara and Gadgadasvara differ in propagating the sūtra?

10.88

Answer: There are similarities and there are differences. As for similarities: both use supernormal powers to respond to capacities, propagating the Path and benefiting people. Moreover, they both equally illuminate the approach of the bodhisattva's stage and practice, making the bodhisattva perform the Buddha's work. Moreover, they both preach the Lotus Sūtra with reference to the approach of persons. Both are great beings from other lands who come to mirror and support Śākyamuni, jointly benefiting beings and propagating the Path. As for differences, eleven points are briefly explained: First, their titles are different. Gadgadasvara presents only the person's name, while Avalokiteśvara raises both person and dharma. Gadgadasvara receives his name from capability; Avalokiteśvara combines capability and object, where 'observing' (avalokita) is the wisdom capable of observing, and 'the sounds of the world' (svara) is the objective realm that is observed. Furthermore, Gadgadasvara benefits beings through virtue, while Avalokiteśvara uses his name to perform the Buddha's work. The 'Gadgadasvara Chapter' does not explain the name of Gadgadasvara, whereas the 'Avalokiteśvara Chapter' discerns the title of Avalokiteśvara. Second, the persons they address are different. The preaching of Gadgadasvara addresses Padmaśrī and Mañjuśrī, while the preaching of Avalokiteśvara addresses Akṣayamati and Dharaṇīṃdhara. Third, their manner of coming differs. Gadgadasvara comes from the eastern land, while Avalokiteśvara arrives from the western direction. Gadgadasvara arrives only after being summoned, while Avalokiteśvara comes unsummoned. Gadgadasvara has coming and going, while Avalokiteśvara does not explain coming and going. Gadgadasvara gathers later, while Avalokiteśvara comes earlier. Fourth, their speech and silence differ. Gadgadasvara speaks, which is the noble preaching; Avalokiteśvara is silent, which is noble silence. Fifth, their movement and stillness differ. Gadgadasvara manifests supernormal powers, which is the skillful means of moving while unmoved; Avalokiteśvara does not manifest supernormal powers, which is the skillfulness of not moving while moving. Sixth, cause and effect differ. The 'Gadgadasvara Chapter' explains his past causes and speaks of his presently obtained fruit; Avalokiteśvara explains only present virtues without speaking of past causes. Seventh, brevity and expansiveness differ. Gadgadasvara's manifesting bodies and preaching the Dharma is expansive, and thus includes bodies of the six destinies; Avalokiteśvara is brief, and thus lacks bodies of the hells and hungry ghosts. Eighth, presence and absence differ. Preaching of Gadgadasvara has no assessment of merit, while preaching of Avalokiteśvara has assessment of merit. Preaching of Gadgadasvara has no offerings, while preaching of Avalokiteśvara has offerings. Ninth, their benefits differ. Preaching of Gadgadasvara brings many benefits, so both other lands and this land obtain benefit; preaching of Avalokiteśvara benefits only this land. Preaching of Gadgadasvara brings deep benefits, so there are those who attain the Lotus Samādhi and the forbearance of the non-arising of dharmas; preaching of Avalokiteśvara brings shallow benefits, merely stating that they generate the bodhicitta. Tenth, Gadgadasvara is not explained as succeeding the Honoured One, while Avalokiteśvara is narrated as one in the position of succession. Eleventh, it is not explained that Gadgadasvara has already accomplished correct enlightenment, whereas Avalokiteśvara is a tathāgata of ancient times.

10.89

Discussion on the meaning of Avalokiteśvara's Universal Gate (samantamukha). Concerning Avalokiteśvara, there are briefly twenty points of meaning: 1. the pair of person and dharma; 2. the pair of origin and trace; 3. the pair of the three wheels; 4. the pair of name and virtue; 5. the pair of internal and external; 6. the pair of wisdom and merit; 7. the pair of wisdom and eradication; 8. the pair of manifest and secret; 9. the pair of loving-kindness and compassion; 10. the pair of the two bodies; 11. the pair of the provisional and real; 12. the pair of the three karmas; 13. explanation of the three virtues; 14. shallowness and depth; 15. explanation of the two virtues; 16. manifestation of supernormal powers; 17. powers and fearlessnesses; 18. the four immeasurables and four means of embracing; 19. understanding and practice; 20. the pair of compassion and wisdom. As for 'person and dharma', Avalokiteśvara is the person who propagates the Path and benefits [beings], while the Universal Gate is the dharma that is propagated to benefit beings. Without the dharma there is nothing to accomplish the person, and without the person there is nothing to uphold the dharma; person and dharma truly have no before or after, but because the Path does not move alone and its propagation depends on the person, it first explains the person and later discerns the dharma. Furthermore, because the chapters below make the bodhisattva perform the Buddha's work, the person is revealed first.

10.90

Question: Why does the title of this chapter name both person and dharma?

10.91

Answer: Because of Akṣayamati's two questions below, first asking about the person and next asking about the dharma, the title therefore first names the person and next names the dharma. Regarding this, person and dharma are unobstructed in causes and conditions: pointing to the person is the dharma, and pointing to the dharma is the person; preaching this person and dharma is to open the correct Path, and neither person nor dharma is itself the Wonderful Dharma Lotus.

10.92

Second, as for 'origin and trace', Avalokiteśvara is the dharmakāya, who, dwelling in the ground of the dharmakāya, observes the faculties and conditions of beings. The Universal Gate is the response body; because the ground of the dharmakāya illuminates conditions, it extends responses to rescue and deliver. As the Avataṃsaka says: 'The king of garuḍas ascends into the sky and, with pure eyes, observes the nāgas in the great ocean whose lives are destined to end; he immediately strikes the water with both wings, parting it in two, and seizes them. Bodhisattvas, with the wisdom-eye of the dharmakāya, observe the empty space of the dharmadhātu, and seeing sentient beings who should be delivered, strike the ocean of saṃsāra with the two wings of real wisdom and skillful means to deliver them.' As it is said: 'Without origin there is nothing to extend traces; without traces there is nothing to reveal origin. Although origin and trace differ, their inconceivable unity remains.' Through this origin and trace, the correct Dharma Lotus of neither origin nor trace is opened.

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法華玄論 — Classical Chinese