法華玄論 9

English (machine translation) 9

Language: English

9.2

The Meaning of Secretly Opening the Origin and the Traces in the Chapter on the Jeweled Stūpa

Daolang of Hexi says: 'From the beginning up to here, opening the three and revealing the one to clarify the essence of the Lotus is completed. From here onward, the gate of the fruit is distinguished, meaning that the dharmakāya is eternally abiding and its principle is neither persisting nor perishing.' The Commentary explains: 'The Dao is neither persisting nor perishing, a single standard from ancient times to the present. Thus, cracking open the earth and welling up the stūpa manifests that the Twin Trees are not extinction; sharing the mat and receiving the proclamation subtly reveals that the sixteen-foot body is not real.' Master Dao-sheng's intent was also identical. Dharma Master Fayin says: 'Up to here it has clarified that the teachings of the three vehicles are provisional and the words of the one vehicle are real. From here down to the "Chapter on Transcendent Powers", it clarifies that the bodily form is provisional and the body is real—that the royal palace was not birth and the Twin Trees were not extinction; this chapter begins to open that outset. Furthermore, it also verifies that what was previously spoken is the utmost and supreme propriety, and also urges the assembly of the time to propagate what was previously spoken.' Guangzhai says: 'This chapter verifies that what was previously spoken is not false, and commands the seeking of persons to propagate the sūtra.' Assessment: The first three masters only take it to open what follows, while Guangzhai only takes it to complete what precedes. Master Fayin combines both, saying that it concludes what precedes and opens what follows. Examining the sūtra from beginning to end, Fayin's explanation is the superior one.

9.4

Question: How does it verify what precedes, and how does it open what follows?

9.5

Answer: Completing what precedes means verifying that what was spoken above is not false. The three cycles of preaching above completed the clarification of the essence of the one vehicle; the 'Chapter on the Dharma Master' clarifies that upholding, reading, reciting, and even copying give rise to boundless merit, which is called the function of the one vehicle. Since essence and function are complete, it is fitting to verify the preaching. Furthermore, the three cycles of preaching clarify wisdom, and the five kinds of dharma masters clarify merit; since merit and wisdom are complete, it must be verified. Furthermore, the three cycles distinguish the dharma that is propagated, and the five dharma masters clarify the persons who can propagate it; since persons and dharma are complete, the preaching must be verified.

9.6

Question: How many kinds of verification are there?

9.7

Answer: In all verification of teachings there are altogether two kinds: first, verification by persons; second, verification by auspicious signs. Prabhūtaratna floating in empty space and the emanation bodies gathering in echo are verification by persons; the marvelous stūpa welling up and appearing is called verification by auspicious signs. In the Avataṃsaka, after the various bodhisattvas finish preaching the dharma, there are also two kinds of verification: the bodhisattvas of the ten directions arriving is verification by persons, and the raining of flowers and shaking of the earth are verification by signs. Now, when the Buddha finishes preaching the sūtra, he likewise takes the Buddha's two fruits of dependent and primary [reward] as verification and completion.

9.8

Question: For what reason is verification necessary?

9.9

Answer: The one vehicle is difficult to believe, and there was fear that Śākyamuni's teaching might seem biased. Therefore, an ancient buddha gave confirmation to make clear that the path of all buddhas is identical, and not that Śākyamuni's teaching was biased. Moreover, having expounded the teaching that plumbs ultimate principle, extraordinary auspicious signs were bound to be evoked. Among auspicious signs, nothing is greater than the gathering of the buddhas of the three periods of time; when the assembly witnessed this, those who did not yet believe came to believe, and those who already believed became firmly resolute. Furthermore, Prabhūtaratna welled forth and the buddhas of the ten directions assembled to jointly praise the great merit of the sūtra and repeatedly command people to propagate it; consequently, from the initial resolve to the final practice, none failed to receive the instruction. For meanings such as these, [the present passage] confirms what came before. As for opening what follows: up to this point, opening the three and revealing the one to illuminate the provisional and real teachings has concluded; next, the provisionality of the Tathāgata's body and the reality of his body are revealed. From the "Appearance of the Jeweled Stūpa" chapter up through the "Lifespan" chapter, three meanings are briefly clarified: First, it clarifies that since Prabhūtaratna's extinction is not extinct, one knows that Śākyamuni's birth is likewise not birth; wishing to reveal non-birth and non-extinction as the real body and birth-and-extinction as skillful means, it opens the gate of the body's skillful means to reveal the meaning of the body's reality. Second, gathering the emanations opens [the understanding that] the root is one and the traces are manifold. Since they are reciprocal emanations, one knows that both this and that are traces. Since both this and that are traces, there must be a unified root; hence the root is one and the traces are manifold. Because traces are manifold, it opens the gate of the body's skillful means; because the root is one, it reveals the reality of the body. Third, commanding that persons who propagate the sūtra be sought leads to the "Upholding" chapter and so forth, until the bodhisattvas from other lands receive the command to propagate the sūtra, whereupon the Tathāgata is able to halt their preaching and upholding, revealing the bodhisattvas from below and broadly unfolding the Lifespan, showing that he has long since realized the eternal.

9.10

Question: Why are only these three clarified?

9.11

Answer: To reveal that the body is eternal, it must possess three meanings: first, its essence is without birth and extinction; second, it is solely the one dharmakāya; third, it has fundamentally existed from the beginning. Only when these three gates are complete is the meaning of the eternal consummate. This explains it on the basis of principle. Furthermore, although there are three meanings, they can be compressed into two: when the essence is without birth and extinction and is solely the one dharmakāya, the meaning of the eternal is already manifested; but it is not yet known whether he newly realized the eternal or realized the eternal long ago, which is why the Lifespan is expounded to clarify that he attained buddhahood long ago.

9.12

Question: If it only clarifies that the appearance of the stūpa confirms that what was expounded is not false, it should only be as clarified by Guangzhai; why use this to open the root and the traces?

9.13

Answer: The verse below says: "Prabhūtaratna Tathāgata and my body, together with the gathered transformation-buddhas, should know this intention." Now, the words of the sage are close at hand while his intention reaches far; one cannot seek it from the Buddha merely on the level of external events. Fearing that people might trace the words and lose the ultimate point, he therefore proclaimed, "You should know this intention," merely to startle and awaken them. If the intention were solely to uphold and propagate [the sūtra], this would have already been made manifest in his words; how could he say that this intention is difficult to know, and why trouble to proclaim, "You should know this intention"? Furthermore, if the appearance of the stūpa were merely to confirm what was previously expounded, why bother emitting light to assemble the buddhas and opening the stūpa to sit side by side? What was the intention? Hence we know that all of this was done to open the root and the traces.

9.14

Question: This was simply Prabhūtaratna's original vow, that to open my stūpa one must gather the emanation-buddhas; it does not represent the meaning of root and traces.

9.15

Answer: If one did not make use of Prabhūtaratna's vow, how could one gather the emanation-buddhas to illuminate the meaning of root and traces? One should know that this intention is made manifest here. Moreover, Prabhūtaratna truly had this vow. The reason is that all buddhas have their respective vows, just as Śāriputra, upon becoming a buddha, vowed to expound the three vehicles in a pure land. Prabhūtaratna's original vow used this stūpa to open the root and the traces: because deluded people all claim that one who resides in a stūpa must have a body that has already perished, he made use of the stūpa to signify that the dharmakāya is eternally abiding.

9.16

Question: If so, then all buddhas could open the root and traces through the welling forth of a stūpa; why is it restricted to Prabhūtaratna?

9.17

Answer: It is indeed as you ask. However, Prabhūtaratna made this very matter his vow, and therefore it opens the root and traces. Furthermore, the reason Prabhūtaratna's vow is clarified is that because of the stūpa's appearance, he used an ancient buddha to clarify that the dharmakāya is eternal; because of the original vow, he gathered the transformation bodies to reveal that the root is one. Expressing profound principle with concise events is indeed the skillful means of the consummate person. Moreover, it shows that Prabhūtaratna's causes, fruits, vows, and practices all benefit beings: clarifying the appearance of the stūpa refers to benefiting beings through the fruit; citing the original vow refers to aiding conditions through the cause. Furthermore, the welling forth of the stūpa and praising refers to benefiting beings through practice; matching the original vow refers to aiding conditions through vows. In addition, when Prabhūtaratna's stūpa welled forth, an ancient buddha descended upon the assembly; because of the original vow, transformation bodies gathered like clouds, and when the assembly beheld them, they gave rise to a sense of wonder, revered the Lotus Sūtra, and broadly planted roots of goodness. Having such great benefit, it therefore matched his original vow.

9.18

Question: By what proof is the welling forth of the stūpa an implicit opening of the root and traces?

9.19

Answer: At first, simply investigating the Lotus Sūtra, the textual meaning was already evident. Later, seeing the forty-first fascicle of the "Dharmadhātu Chapter" of the Avataṃsaka: "Among the spiritual friends, there was the elder Sthira, who obtained the dharma-gate of non-extinction, saw that all past buddhas are never extinct, and upon opening the sandalwood stūpa door, immediately attained samādhi-wisdom." The non-extinction of past buddhas corresponds precisely to the non-extinction revealed by opening the stūpa in the Lotus Sūtra, perfectly tallies with it.

9.20

Discussion on the existence and non-existence of relics (śarīra).

9.21

Question: The Śūraṅgama-sūtra says: "By the power of the original vow, he manifests the exhaustion of dharmas; by the power of samādhi, he displays broken-body relics." The Pañcaviṃśatisāhasrikā, commenting on this sūtra, says: "The Tathāgata broke his vajra body to produce powdered relics." These two sūtras clarify the existence of relics. The new Suvarṇaprabhāsa-sūtra says: "Even if leeches were to grow white teeth in their mouths, relics of the Tathāgata's body could never be found. ... Even if a mouse were to climb a ladder of hare's horns, eat the moon, and eliminate the asuras, relics of the Tathāgata's body could never be found." This sūtra denies relics. Since existence and non-existence contradict each other, how is this to be understood?

9.22

Answer: Since both the words of existence and non-existence were spoken by the Buddha, in principle there is no contradiction. The former, clarifying existence, is based on the Buddha's trace-body; the latter, clarifying non-existence, pertains to the dharmakāya. Furthermore, the former, clarifying existence, displays identity with ordinary beings and the two vehicles, and therefore clarifies that this body arises from karmic retribution, hence there are relics. The latter, clarifying non-existence, differentiates him from ordinary beings and the two vehicles, clarifying that the Tathāgata's body is an illusory transformation-body, not born of actual karmic retribution, having no bodily bones. Moreover, the Mahāparinirvāṇa-sūtra says: "My present body is precisely the dharmakāya; it is not constituted of blood and flesh." If one takes non-duality as duality, two bodies are opened: the dharmakāya has no relics, while the responsive body has relics. If one takes duality as non-duality, this very body is called the dharmakāya, and therefore has no relics.

9.23

Question: The "Vajra Body" chapter of the Mahāparinirvāṇa-sūtra says: "Although it is not eternally abiding, it does not perish moment by moment." Which body is this? If it were the dharmakāya, it should be eternally abiding; if it were the responsive body, it should perish moment by moment. Why does it say, "Although it is not eternally abiding, it does not perish moment by moment"?

9.24

Answer: If one uses this to inquire into the meaning of the two bodies, reconciliation is difficult. What is now clarified reconciles it through four meanings: First, it clarifies that the Tathāgata's body is precisely the middle way: not perishing moment by moment, it is therefore not impermanent; also not eternally abiding, it is therefore not eternal. Being neither eternal nor impermanent, it is precisely the body of the middle way. Furthermore, being not eternal, it is not like empty space—as stated below, "eternal dharmas are devoid of consciousness, like empty space"; since the Tathāgata has consciousness, he is therefore not eternal. Not perishing moment by moment, it is not like conditioned dharmas; hence the Tathāgata's body is neither conditioned nor unconditioned. Furthermore, being identical to sentient beings, it is not eternally abiding; being distinct from sentient beings, it does not perish moment by moment; hence the Tathāgata's body is inconceivable. Furthermore, remaining present is not regarded as existence, so it is not eternally abiding; passing away is not regarded as non-existence, so it does not perish moment by moment; hence the Tathāgata's body is neither existent nor non-existent.

9.25

Question: The Hīnayāna explains that relics are adamantine (vajra); how does this differ from the Mahāyāna?

9.26

Answer: The Hīnayāna holds that the bones are adamantine but the flesh is not adamantine, because wounding it caused blood to flow. The Mahāyāna explains that everything is solid and whole, so it is entirely adamantine, and nothing can wound the flesh of the Buddha's body.

9.27

Question: Worldly diamonds can be broken with a ram's horn; can the adamantine relic be treated likewise?

9.28

Answer: No. Only the Tathāgata, entering the vajra-samādhi with supramundane power of the path, can break this body; worldly things are incapable of destroying it.

9.29

Question: What do the whole body and the broken body signify?

9.30

Answer: This matter accords with conditions. However, Prabhūtaratna's whole body is intended to signify that the dharmakāya is eternal and everlasting; Śākyamuni's broken form shows that the responsive body undergoes extinction.

9.31

Next, discussing the symbolic meaning of the stūpa.

9.32

Question: Prabhūtaratna Buddha opens the two bodies of root and trace; what does the stūpa signify?

9.33

Answer: In terms of actual events, it clarifies the two retributions of environment and person, as explained previously. Regarding what it signifies: the stūpa signifies the myriad virtues that perfect the person, and the buddha signifies the person who is perfected by the myriad virtues.

9.34

Question: What meaning does the welling forth signify?

9.35

Answer: Two meanings are briefly clarified: First, it signifies that the concealing and revealing of the transformer accord with conditions: when conditions evoke, he is revealed; when conditions cease, he is concealed. Just as the "Parable of the Sun" chapter explains that due to mountain obstruction, it is concealed, and without obstruction, it is revealed. As this sūtra says, "At that time, I and the assembly of monks / all come forth on Mount Gṛdhrakūṭa," this means coming forth because conditions evoke. "These various categories of sentient beings, / passing through asaṃkhyeya kalpas, / do not hear the name of the Three Jewels"—because there is no evocation, he is concealed. This does not differ from the Mahāparinirvāṇa-sūtra; one should not say that that sūtra clarifies eternal abiding while this teaching speaks of impermanence. Second, the buddha-nature and nirvāṇa of the transformed sentient beings fundamentally exist inherently, just as the stūpa, being beneath the earth, cracked open the ground and emerged. Nirvāṇa is fundamentally existent; because defilements cover it, it is not seen, but when the ground of defilement cracks open, it then becomes manifest. This accords with the explanation of Master Daosheng.

9.36

Discussion on gathering the transformation-buddhas.

9.37

Question: Why is light emitted to illuminate the ten directions everywhere before the transformation-buddhas are gathered?

9.38

Answer: If they gathered suddenly without the light shining, they would merely have been conjured up at that moment, and there would be no real buddhas in the ten directions, making it impossible to reveal the meaning of manifold traces and a single root. Furthermore, if light were not emitted, there would be no causes and conditions, so the buddhas could not gather; now, when the buddhas gather, there must be causes and conditions.

9.39

Question: Why not gather the other buddhas of the ten directions, but instead gather Śākyamuni's emanations?

9.40

Answer: If other buddhas were gathered, one could not reveal that Śākyamuni is a responsive trace. Furthermore, wishing to reveal two kinds of root and trace: by Prabhūtaratna sitting side by side, it reveals that the Tathāgatas, all buddhas of the ten directions, share the same single dharmakāya; and by gathering Śākyamuni's emanations, it reveals that a single buddha inherently possesses his own root and traces.

9.41

Question: Does gathering the emanation-buddhas reveal that both Śākyamuni and the transformation-buddhas are traces, or does it specifically reveal that Śākyamuni is a trace?

9.42

Answer: Universally, it possesses both meanings; specifically, it directly reveals that Śākyamuni is a trace. The reason is that from the past until now, people clung to the two vehicles as the real teaching and the sixteen-foot form as the true body; above, it has already been clarified that the two vehicles are not the real teaching, and now it reveals next that the sixteen-foot form is not the true body. In the pure land, these two attachments do not necessarily exist, hence it specifically reveals Śākyamuni [as a trace].

9.43

Question: How do the transformation-buddhas reveal that Śākyamuni is a trace?

9.44

Answer: This was already explained above, but shall now be explained further. In investigating the meaning of root and trace, the root is necessarily subtle and the trace crude; yet now, taking Śākyamuni's crudeness as the root and the pure land's subtlety as the trace, one knows that Śākyamuni is no longer the root. Since Śākyamuni is no longer the root, the sixteen-foot form is not the true body. Moreover, within a single event, two meanings are jointly revealed: when Śākyamuni points to the pure land as a transformed trace, the buddha of the pure land is not the real body; and since Śākyamuni's crudeness cannot be the subtle body, one knows that Śākyamuni is also a trace. Therefore, both bodies are entirely traces, and only then does one begin to know that the utmost subtlety of the dharmakāya is the root of transformations.

9.45

Discussion on transforming the lands.

9.46

Question: Why not simply gather the buddhas once and transform the lands once, instead of gathering three times and transforming three times?

9.47

Answer: Speaking in terms of events: gathering once and transforming once would leave people obscured and unaware that the lands are vast and the buddhas are numerous; now, to make them realize that the buddhas are numerous and the lands are vast, he gathered three times and transformed three times. Furthermore, all buddhas frequently employ threefold matters, such as the three testings and the like. In terms of what is signified: because when the mind is defiled the land is impure, and when the mind is pure the land is pure, the mental defilements of sentient beings of the three faculties ought to be purified, hence the lands are transformed three times.

9.48

Question: What kind of mental defilement is this?

9.49

Answer: Taking the sixteen-foot [body] to be the real body and production and cessation to be the ultimate—these distorted views of the two vehicles are precisely the defilements.

9.50

Question: Why retain only this assembly and displace all the gods and humans, depositing them in other regions?

9.51

Answer: The assembly here possesses three causes and conditions: first, having long accumulated pure minds, they ought to see the pure land; second, having accumulated causes and conditions for seeing buddhas, they ought to see many buddhas; third, they ought to hear the origin and trace (benji) and thereby attain comprehension, just like the twelve kinds of benefits in the "Chapter on the Discrimination of Merits." Therefore, this assembly is retained. The other gods and humans lack these three causes and conditions, so they are displaced.

9.52

Question: Why not simply keep them in their seats without letting them see the pure land, just as in the "Chapter on Entering the Dharmadhātu" of the *Avataṃsaka*, which extensively explains that the pure land is not seen by the two vehicles?

9.53

Answer: This is also to make clear that those with the causes and conditions remain, while those without the causes and conditions are displaced. Were they not displaced, this meaning would not be made manifest. The *Avataṃsaka* wished to show that the two vehicles are unable to see it, and so retained them in the assembly; if it had displaced them, someone might say that the two vehicles were able to see the bodhisattvas' affairs.

9.54

Question: Here too, one ought to have retained the gods and humans in the assembly without letting them see.

9.55

Answer: In the *Avataṃsaka*, those of the two vehicles did not see at first, but later, relying on the Buddha's power, they saw. Here, these gods and humans have no occasion to see whatsoever, and are therefore displaced. It is intended to reveal the meaning of the four purities: first, purity of the transforming master; second, purity of the land; third, purity of the teaching; fourth, purity of the disciples. If the gods and humans were not displaced, the assembly would not be pure.

9.56

Question: In explaining the purity of the land, since the land is transformed to make it pure, why not transform the assembly to make it pure? Just as in the assembly of Vimalakīrti, where the entire great assembly was able to see themselves seated upon jewelled lotuses.

9.57

Answer: This assembly has offenses and defilements; how could this be so? In the assembly of Vimalakīrti, those [present] were precisely those who were due to awaken.

9.58

Question: The "Chapter on the Lifespan" states, "My pure land is indestructible." Why is it now transformed three times to become a pure land?

9.59

Answer: There are many approaches to the pure land. Below, it clarifies the meaning of different qualities in the same place; hence the pure land is not destroyed while the defiled land is burned. Here, it clarifies the meaning of the same quality in the same place; hence it is transformed three times to become pure. "Same quality" means a single, pure quality. "Same place" means that two qualities do not coexist in the same place.

9.60

Question: Why is this so?

9.61

Answer: Here, it represents that the defilements in the minds of sentient beings should be transformed to become pure; therefore, the land is transformed. Furthermore, it represents that since the Buddha's body is no longer the real body, then because the primary reward is transformed, the dependent reward is also transformed; since the dependent reward is transformed, this represents that the primary reward is about to be transformed. In the later [passage], the assembly thought the Buddha was impermanent and that the land would perish; therefore it clarifies that he is always on Vulture Peak and that the pure land is indestructible. Because the points being clarified are different, there is transformation and non-transformation. Furthermore, there are four propositions: first, the land is pure and the persons are pure, as when the emanation buddhas bring a single bodhisattva to the pure land; second, the land is pure and the persons are mixed, as when the Sahā world is purified while the assembly has beings of the five vehicles; third, the land is mixed and the persons are mixed; fourth, the land is mixed and the persons are pure. This has already been clarified in the chapter on Śāriputra.

9.62

Question: What is represented by bringing a single bodhisattva and by abiding beneath a tree, seated upon a lion throne?

9.63

Answer: According to the mundane siddhānta, things naturally ought to be so: they come together to echo [the assembly], the throne serves to seat the body, and the tree serves to shade the form; and to send an emissary with greetings, he brings a single attendant. If it represents something: because the dharmakāya is non-dual, there is only a single attendant.

9.64

Question: If so, since it is said below that those who well up from the earth are a vast assembly, would that not represent that the dharmakāya is manifold?

9.65

Answer: Clarifying the multitude of the assembly from the lower region demonstrates that he attained buddhahood long ago; therefore, those whom he has transformed are numerous. A tree has the meaning of establishment: here it clarifies opening the jewelled stūpa to establish the dharmakāya. Formerly, out of fear that beings would give rise to slander, the longevity of his lifespan could not be revealed; now, since the conditions of the Path have arisen, he rejoices without fear. This is why he sits on a lion throne under a tree.

9.66

Question: In this chapter, Prabhūtaratna speaks three times. What is the benefit of this?

9.67

Answer: First, explaining the welling up of the stūpa is intended to represent that it is not an empty tomb; because there is spiritual awareness, he emits a sound. Next, after the stūpa is opened, he speaks again: previously, although he emitted a sound, his form was not yet seen, and it was feared that what was emitted earlier was not a buddha's voice; therefore, he manifests his form to show his mouth personally emitting the sound. Finally, as for speaking the last time: although Prabhūtaratna's non-extinction has been displayed, Śākyamuni's non-arising has not yet been revealed; therefore, he takes his hand and sits beside him, speaking again in order to reveal Śākyamuni's non-arising.

9.68

Next, discussion of the "Chapter on Devadatta."

9.69

Some suspect that this chapter is entirely out of sequence, or that it was not spoken by the Buddha. We now explain that this is not so: it is definitely in sequence and is also spoken by the Buddha. Later I saw a treatise stating: "Conferring prophecy on Devadatta reveals that the Tathāgata has no mind of enmity." Hence one should know that it was spoken by the Buddha. Its placement after the "Chapter on the Jewelled Stūpa" is because the esoteric opening of the origin and trace is of two kinds: first, opening the origin and trace with respect to the Buddha's deeds, which is the manifestation of the jewelled stūpa and the assembly of the divided bodies; second, citing an analogue to esoterically open the origin and trace, which is this chapter. Devadatta's trace body is evil, but his origin is not evil; Śākyamuni's trace demonstrates production and cessation, while his origin in reality has no production or cessation. Furthermore, this sūtra says: "Opening the gate of skillful means and demonstrating the real meaning." This is not merely opening one kind of gate of skillful means, but universally opening all gates of skillful means and demonstrating all real meanings. From the beginning of the sūtra up to the "Chapter on the Jewelled Stūpa," it clarifies the opening of the gate of skillful means to reveal the real meaning in terms of the good; now, it clarifies opening the gate of skillful means and stating the real meaning in terms of the evil. All buddhas and bodhisattvas of the three times and ten directions do not go beyond the two skillful means of good and evil, opposing and conforming—just as Śākyamuni and others serve as the function of the good skillful means, while Devadatta serves as the function of the evil skillful means. Not saying that the past was skillful means is why the gate of skillful means was closed; now opening it as the gate of skillful means is why the gate of skillful means is open: since evil is a skillful means, good is the real. In this way, both good and evil are intended to lead sentient beings to return to the good; therefore, whether opposing or conforming, both are conformable. Furthermore, the *Pañcaviṃśati* says: "Possessing deportment and lacking deportment"; lacking deportment is precisely departing from the ordinary to accord with the Path. The *Mahāyānasaṃgraha* explains that bodhisattvas commit all ten evil deeds and five deadly sins.

9.70

Question: When a bodhisattva commits the ten evil deeds and five deadly sins, do they do so in reality, or do they do so by magical transformation?

9.71

Answer: They possess both kinds of action. First, magically transformed killing, as when the Vajra deity kills a youth. Second, actual killing, as in killing five hundred brāhmaṇas. As for why actual killing is required, the *Mahāyānasaṃgraha* states: "The bodhisattva had no other skillful means to deliver them, and only killing could deliver them; therefore, he carried out killing and so forth." Furthermore, binding these two skillful means together, they reduce to being neither good nor evil and cannot be demonstrated, yet being able to be good and able to be evil is precisely the function of the wonderful Lotus. Furthermore, there are three kinds of skillful means: first, the skillful means of ordinary beings; second, the skillful means of the two vehicles; third, the skillful means of the Great Vehicle. Devadatta's committing grave evil is called the skillful means of ordinary beings. Pūrṇa and others manifesting as śrāvakas is the skillful means of the two vehicles. Śākyamuni is the skillful means of buddhas. Above, two gates of skillful means have already been opened; now next, the gate of skillful means of ordinary beings is opened, and therefore this chapter is spoken. Furthermore, three traces are disclosed: first, disclosing Prabhūtaratna's trace of extinction to clarify non-extinction; next, disclosing Śākyamuni's trace of birth to clarify non-arising; finally, disclosing Devadatta's trace of evil to clarify non-evil. Furthermore, one may object: "If one says Śākyamuni was formerly impermanent and is now impermanent, then Devadatta should also have been evil in the past and still evil now. If Devadatta was formerly said to be evil, but now that his trace is disclosed he is clarified as not evil, then the same holds for Śākyamuni." Furthermore, formerly Devadatta was prophesied to become a pratyekabuddha; now it is disclosed that Devadatta has long engaged in the great practice. Thus, formerly he provisionally manifested the small while in reality being great; one should know that Śākyamuni is in reality permanent while manifesting impermanence. Furthermore, this chapter is spoken in order to complete praise of the sūtra and encourage people to propagate it; hence it comes here. The previous chapter already explained that in ancient times Prabhūtaratna Buddha personally came to expound the *Lotus Sūtra* together [with Śākyamuni], making clear that the merit is profound and the efficacy weighty to encourage people to propagate it. Now Śākyamuni further cites Devadatta as evidence, clarifying that Devadatta expounded the *Lotus Sūtra* for him in a past life, and therefore he has now attained buddhahood. For this reason, the efficacy and function of the *Lotus Sūtra* are inconceivable, and one must accept and uphold it. Devadatta here means "heavenly heat": *deva* means "heaven," and *datta* means "heat." When he was first born, the minds of gods and humans became heated because he was going to commit deadly offenses. He was the son of King Droṇodana and the elder brother of Ānanda. The chapter is titled after the person expounded; therefore, it takes this as its title.

9.72

Question: Formerly it was explained that Devadatta committed three deadly sins. What were the circumstances of this?

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Answer: The *Mahāprajñāpāramitopadeśa* states: When the Buddha first attained enlightenment, he converted a thousand matted-hair ascetics and later returned to his native country. Although the disciples had attained the stages of the Path, having engaged in ascetic practices for a long time, their complexions were withered and haggard, lacking radiance. The World-Honoured One's royal father then ordered that the noble sons and others in the kingdom should fully provide for them and that they should all be caused to go forth. Devadatta entered the Path at that time without faithful devotion; he only wished to master supernormal powers and did not wish to seek the Buddha's Path. After attaining powers, he subsequently lost them. He sought disciples, but the Buddha did not permit it; thereupon he went on to commit the deadly sins. First he caused a schism in the Saṅgha: because a person who breaks the precepts cannot cause a schism in the Saṅgha, we know that before committing other offenses he first caused a schism in the Saṅgha. After causing a schism in the Saṅgha, he next rolled down a boulder to crush the Buddha; the Vajra deity struck the stone with his pestle, and the broken stone injured the Buddha's great toe, causing blood to flow; therefore, he next drew blood from the Buddha's body. The bhikṣuṇī Utpalavarṇā had attained the fruit of an arhat; seeing that he had injured the Buddha's toe, she reprimanded him, and Devadatta struck the bhikṣuṇī with his fist; blood gushed from the nun's eyes and she died; therefore, he next killed an arhat. He thus fulfilled the three deadly sins in this sequence. The explanation here of the sequence of Devadatta's committing the deadly sins is no different from what is explained in the Vinaya.

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Discussion of the meaning of the origin and trace in interpreting the chapters on the Lifespan, Faith and Understanding, etc.

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Question: The "Chapter on Faith and Understanding" says, "The elder sat upon a lion throne, surrounded by attendants ... even taking off his precious garments and putting on ragged, defiled clothes." In terms of what meaning is this explained with respect to origin and trace?

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Answer: Some say that being adorned in fine robes exemplifies the dharmakāya, while putting on ragged, defiled clothes exemplifies concealing the origin to manifest the trace. We critique this: examining it through four meanings, this is not the dharmakāya. First, when a great being enters the realm of the dharmakāya, his form cannot be fathomed by appearances and his mind cannot be known by wisdom. Here, explaining that he is served and surrounded by attendants means his form has spatial location; arraying precious objects exemplifies propagating the teachings of the Path. Since this belongs to the domain of speech and imagery, we know it is not the dharmakāya. Second, an old master of the scriptures said: halting in a city exemplifies manifesting the trace to act as a buddha, without abandoning family enterprise while transforming various high practices. If it were the dharmakāya, these words would be flawed. Third, being unable to summon the son distantly corresponds to the "Chapter on Skillful Means" where one converts beings through the one vehicle but they do not comply. Since the trace has already been revealed above, why would it still correspond to the origin here? Fourth, being unable to summon the son closely corresponds to the parable of seeking the son and failing to get him. Since earlier he is the elder inside the gate, how could he now exemplify the dharmakāya outside the city? Inquiring into it by these [points], the meaning can be understood.

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There are others who say: "The elder sitting upon the lion seat symbolizes the origin of the Lifespan, and putting on coarse, dirty clothes symbolizes manifesting the traces from the origin." We assess this: Although there is a new interpretation, it remains hindered by the former difficulty. Since the old [interpretation] held that stopping in a city was manifesting traces to become a Buddha, why would sitting upon the lion seat now symbolize the origin of the Lifespan? Please let us examine and differentiate this further. Failing to find the son while not abandoning the family estate—not abandoning the family estate is precisely transforming beings with the trace body, not the original ground guiding conditions. Furthermore, this parable concerns attaining sagehood in the Sahā realm; one cannot point afar to other regions. Moreover, what is explained now is manifesting a response in the present life; it is not becoming a Buddha in a past life. Considering back and forth, ultimately what body is it? What is explained now comprises three bodies in all: first, the dharmakāya; second, the Rocana body; third, the Śākyamuni body. The father previously seeking the son and failing to find him symbolizes the dharmakāya seeking beings of great capacity and failing to find them. Stopping in a city without abandoning the family estate symbolizes the Rocana body when first attaining the Way: although the great capacity of the two vehicles was not yet mature, the conditions of the bodhisattva path were already complete; therefore, upon first ascending to right awakening, he transformed those of lofty practice, as detailed in the text. From the relatives attending and guarding [him] down to arraying the precious goods, these all refer to the Avataṃsaka expounding the Great Dharma for the bodhisattvas. Taking off the precious imperial garments and putting on dirty, coarse clothes means concealing the origin of Rocana and displaying the trace of Śākyamuni to transform those of the two vehicles. These three bodies are in sequence: first the dharmakāya is explained; the dharmakāya next manifests the trace of Rocana to transform those of great practice; Rocana next displays the transformation of Śākyamuni to guide those of the two vehicles.

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Question: How is it known that there are three bodies?

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Answer: From the preceding deduction, the meaning can be known. Furthermore, the Brahmajāla[-sūtra] says, "I now, Vairocana, sit upon a lotus pedestal," which refers to the Rocana body; "Circling upon the thousand petals, again appear a thousand Śākyamunis," which refers to the Śākyamuni body. It must be known that there is a dharmakāya; this agrees with the intention of the "Belief and Understanding" chapter. Furthermore, the Mahāyānasaṃgraha explains three bodies: first, the dharmakāya; second, the saṃbhogakāya; third, the nirmāṇakāya. The dharmakāya is seen only by Buddhas; the saṃbhogakāya responds to bodhisattvas; the nirmāṇakāya transforms the two vehicles. This is completely identical with the "Belief and Understanding" chapter of the Lotus [Sūtra]. Furthermore, the Sūtra on Resolving Doubts Concerning the Semblance Dharma fully explains the three bodies, as was already cited above, and it also agrees with "Belief and Understanding." Furthermore, the "Nature Arising" chapter of the Avataṃsaka [says that] just as when the sun rises it first shines upon the high mountains, and next reaches the middling and lower ones, so when the Tathāgata appears in the world he first transforms bodhisattvas and next transforms the two vehicles, which tallies with "Belief and Understanding." Furthermore, the "Sun Parable" chapter of the Great [Nirvāṇa] Sūtra explains that the sun has three periods: the winter sun is shortest, symbolizing what is seen by the two vehicles; the spring sun is in the middle, symbolizing what is seen by the great beings; the summer sun is longest, symbolizing what is seen by the Buddha alone. The Buddha's lifespan being immeasurable also contains the meaning of the three bodies, broadly identical with the preceding.

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Question: If opening the near to reveal the far has not yet occurred, how have they already expressed understanding of the three bodies?

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Answer: In the three cycles above, the Buddha had already briefly opened the three bodies, and the śrāvakas of the three capacities had also briefly expressed understanding of the origin and traces, as differentiated in the explanation of the title. Furthermore, before the Lotus [Sūtra], the origin and traces had already been explained, as in the Vimalakīrti[-nirdeśa]'s explanation of the Buddha's body as unconditioned and uncontaminated, and the Great Prajñā[-pāramitā]'s passage on "going and coming are without going and coming." But having heard it formerly they did not awaken; now, through the Lotus [Sūtra], they first begin to understand and express it, and therefore made this narration. This is like formerly hearing the entrustment of wealth in the Great Prajñā[-pāramitā] without awakening, and only now through this teaching expressing understanding. Furthermore, formerly in the assembly of the Avataṃsaka they were like the blind and deaf; now, having awakened to the one vehicle, they have attained the pure eye, and thus see Rocana. Furthermore, the one who transforms bodhisattvas is named Rocana; now that they have become bodhisattvas, why would they not see him? Moreover, speaking in terms of principle, these [disciples] are all practitioners of skillful means, and are transformed persons who, wishing to tame sentient beings and reveal the esoteric teaching, feared that true practitioners hearing the far-reaching extent later would run contrary to their original sentiment; hence they in advance expressed understanding of the two bodies of origin and traces, anticipating hearing of the Lifespan, and thus relied on expressing understanding to secretly assist in propagating [the teaching]. For example, in the first chapter, Maitreya's doubt and Mañjuśrī's resolution explained that ancient Buddhas expounded it before and Śākyamuni would unfold it thereafter, so as to preemptively block the sprouting of doubt and slander and in advance open the intent of the one vehicle.

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Discussing the Meaning of the Buddha of the Lifespan.

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Question: If the "Belief and Understanding" chapter explains three bodies, what kind of Buddha is discussed in the "Lifespan" chapter?

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Answer: Some say: "It is only the vajramind; he has not yet attained Buddhahood, but simply by upholding samādhi extends it to make it long in order to deliver beings extensively. Therefore the text below says: 'Such is the power of supernatural penetration throughout asaṃkhyeya kalpas.'" We assess this: The sūtra says "attained Buddhahood long ago," yet you say he has not attained Buddhahood; this openly contradicts our words right before me. The Tathāgata gave three admonitions, fearing the assembly at that time would be startled and doubtful; how could that have been in vain? Furthermore, formerly it was already explained that he had ascended to great awakening; if you now say he has not yet attained sagehood, then the former would be superior and the present inferior—how could this be acceptable?

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Question: If he is not a later sage, he should be unchanging and permanently abiding. Below it says "again doubling the number above," which is still impermanent; therefore we know he should not yet have attained [Buddhahood].

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Objection: If he were not yet permanently abiding, he would not have passed five hundred [kalpas]; why then did they believe immediately upon hearing of passing five hundred? This shows he had already attained it, not that he had not yet received it. Another objection: If having passed five hundred he were not permanent, then not having passed five hundred should mean being permanent; if not having passed were impermanent, then having passed would be permanent. Furthermore, the sūtra says "the Buddha passed five hundred"; if you say he did not pass [them], then when it formerly explained that the Buddha passed three hundred [kalpas], he should also not have passed them. If formerly when it said he passed three hundred the Buddha truly passed them, then now he should also truly have passed five hundred. If, following the sūtra, he indeed passed five hundred, then he has already escaped the three characteristics [of conditioned existence]; why would he be impermanent? What we now explain is that the "Lifespan" chapter also fully possesses the three bodies. The Saddharmapuṇḍarīkopadeśa says that manifesting birth in the royal palace and attaining Buddhahood at Gayā is called the nirmāṇabuddha. Having attained Buddhahood long ago down to again doubling the number above is called the saṃbhogabuddha. Knowing and seeing the characteristics of the three realms as they truly are, with no saṃsāra, no retreat or emergence, explains the dharmakāya Buddha. But the three bodies differ: if explaining the three bodies according to the Saddharmapuṇḍarīkopadeśa, Buddha-nature is the dharmakāya, cultivating practice to reveal Buddha-nature is the saṃbhogakāya, and the sense of transforming sentient beings is the nirmāṇakāya. If explained according to the Mahāyānasaṃgraha, when concealed it is named tathāgatagarbha, and when revealed it is named dharmakāya; thus both of these are named dharmakāya. Within the response body it is internally divided into two: transforming bodhisattvas is called the saṃbhogakāya, and transforming the two vehicles is called the nirmāṇakāya. Or it is said: transforming those on the stages is called the saṃbhogakāya, and transforming those before the stages is called the nirmāṇakāya. The Daśabhūmika-śāstra and the Saddharmapuṇḍarīkopadeśa were produced by Bodhiruci; the Mahāyānasaṃgraha was translated by Tripiṭaka Master Paramārtha. These three works were all composed by Vasubandhu, yet they differ in explaining the meaning—perhaps the translators did not grasp his intent. Now, wishing to integrate them: the various sūtras and treatises explain either two bodies, three bodies, or four bodies; we now bundle them into four propositions: First, combining the origin and combining the traces, as in the Suvarṇaprabhāsa, which only distinguishes one origin and one trace; hence it says: "The Buddha's true dharmakāya is like empty space; responding to beings he manifests form like the moon in water." Second, opening the origin and opening the traces, as in the Treatise on the Five Ordinary Persons, which explains that there are four Buddhas. Opening the origin yields two bodies: first, the dharmakāya; second, the saṃbhogakāya. The dharmakāya is Buddha-nature, and the saṃbhogakāya refers to the completion of cultivated causes revealing Buddha-nature. Opening the traces yields two bodies: transforming bodhisattvas is called Rocana, and transforming the two vehicles is called Śākyamuni. Third, opening the origin and combining the traces, as explained in the Daśabhūmika-śāstra and the Saddharmapuṇḍarīkopadeśa. Opening the origin refers to two bodies: Buddha-nature is the dharmakāya, and the revealing of Buddha-nature is the saṃbhogakāya. Fourth, opening the traces and combining the origin, as explained in the Mahāyānasaṃgraha: combining Buddha-nature and the revealing of Buddha-nature are both named dharmakāya. Opening the traces yields two: transforming bodhisattvas is called Rocana, and transforming the two vehicles is called Śākyamuni. These are all expounded in sūtras and treatises in accordance with particular meanings and none contradict one another; the various masters did not grasp their intent, and hence disputes arose.

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Question: How is it with permanence and impermanence?

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Answer: There are also four propositions. Opening the origin and combining the traces is opening permanence and combining impermanence; combining the origin and opening the traces is combining permanence and opening impermanence; opening both the origin and the traces is opening both permanence and impermanence: permanence has the two bodies of dharma and saṃbhoga, and impermanence has the two Buddhas of response and transformation; combining both the origin and the traces is combining both permanence and impermanence.

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Question: How do the sūtras explain this?

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Answer: The Avataṃsaka, the Brahmajāla, the Sūtra on Resolving Doubts Concerning the Semblance Dharma, the Great Nirvāṇa, and the "Belief and Understanding" chapter of the Lotus [Sūtra]—all these passages explain that the dharmakāya is permanent and the response and transformation bodies are impermanent, identical with the Mahāyānasaṃgraha. The "Lifespan" chapter of the Lotus [Sūtra] can possess both meanings: the lifespan of immeasurable kalpas obtained through deeds cultivated long ago is the saṃbhogabuddha, which is named the permanent and blissful dharmakāya. Purely transforming bodhisattvas is called Rocana: like transforming bodhisattvas [as numerous as] the dust motes of a thousand worlds, without ordinary persons or the two vehicles; this can be named Rocana, an impermanent body. If transforming the two vehicles and the mixed assembly of the three vehicles, it is Śākyamuni, the nirmāṇabuddha. Examining the various sūtras and treatises, none contradict one another.

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Question: How many names do the three bodies have?

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法華玄論 — Classical Chinese