法華義疏 1
English (machine translation) 1
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- English
1.1
Introductory Chapter, First
1.2
Before entering upon the text, three points are explained first: first, the differences of category; second, the order of the chapters; third, the divisions and limits of the sūtra.
1.3
Regarding the differences of category, there are briefly seven cases: First, the sūtra of a single assembly constitutes a work in its own right, as in the Daśabhūmika Sūtra and the like. Second, multiple assemblies together constitute a single work, as in works like the Avataṃsaka Sūtra. Third, the initial portion of a sūtra constitutes a single work, as in the six-fascicle Nirvāṇa Sūtra. Fourth, two complete portions together constitute a single work, as in the Mahāparinirvāṇa Sūtra. Fifth, an abridged recension constitutes a single work, as in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra and the like. Sixth, an expanded recension constitutes a single work, as in texts like the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra. Seventh, a single chapter constitutes a single work, as in the case of the Avalokiteśvara [Chapter]. Now, among these seven types, this Lotus [Sūtra] is a complete recension; if judged according to the Sanskrit text, it should be an abridged exposition, containing six thousand verses.
1.4
Second, concerning the discussion of the order of the chapters, five points are again opened: first, the sequence of arising; second, explaining the greater or lesser number of meanings included; third, discussing the precedence of the chapters; fourth, explaining the presence or absence of chapters; fifth, a specific exposition of the Introductory Chapter.
1.5
As for the sequence of arising, the general explanation of sequence has, broadly speaking, two approaches: First, the sequence according to faculties and conditions, meaning it is preached to suit the capacity [of the audience]. Second, the sequence according to doctrinal principle, where they arise in succession based on meaning. Now, although the Buddha's preaching of sūtras possesses both approaches, it mostly accords with the sequence of faculties and conditions. When disciples compose treatises, they also possess both approaches, but mostly accord with the sequence of doctrinal principle. Now, as for the sequence of mutual arising among the twenty-eight chapters: when a consummate person preaches the Dharma, there must be a cause and occasion; therefore, the "Introductory Chapter" is explained first. The introductory narrative being concluded, the main doctrine should properly open. Because he intends to reveal the ekayāna as real, he first introduces the triyāna as upāya; therefore, next is explained the "Expedient Means Chapter." Those of superior faculties, upon hearing the preceding exposition of the Dharma, immediately comprehend it; those of middling faculties cannot yet forget words and merge with the Dharma, but can with an open mind await a parable; therefore, next is explained the "Parable Chapter." Having received the preceding exposition of the Dharma and absorbed the subsequent parable, they also share in comprehension; thus there is the "Belief and Understanding Chapter." To confirm what they understood as true and re-employ a parable to validate it, there is the "Medicinal Herbs Parable Chapter." Comprehension having occurred before and validation after, the future fruit can be expected and they are worthy of receiving prophecy; thus there is the "Conferment of Prophecy Chapter." From the beginning up to this point, persons of middling and superior faculties have all received awakening, but those of inferior faculties have not yet comprehended; therefore, the beginning of forming affinity in the past and the present parable of the conjured city are preached; thus there is the "Parable of the Conjured City Chapter." Persons of inferior faculties, upon hearing the preaching of the preceding two cycles as well as the subsequent past causal conditions, then attain comprehension and are worthy of being granted prophecy; thus there is the "Conferment of Prophecy on Five Hundred Disciples Chapter." The assembly of renowned figures having understood, those of hidden practice are also awakened; thus there is the "Conferment of Prophecy on Trainees and Adepts Chapter." The three preachings being complete and the three faculties having equally awakened, he further wishes that this Dharma be heard alike in different ages; hence he praises the Dharma and commends persons so that they propagate the Great Path; thus there is the "Dharma Master Chapter." Wishing to verify that the preceding three preachings are not false, and further wishing to open the fruitional virtues of the dharmakāya, there is the "Apparition of the Jeweled Stūpa Chapter." Although the "Dharma Master" and "Jeweled Stūpa" [chapters] praise persons and verify the Dharma, they are not like Devadatta himself directly attaining buddhahood; adducing this proof to encourage living beings to propagate the sūtra, there is the "Devadatta Chapter." The preceding three chapters having commended persons and praised the Dharma to encourage propagation of the sūtra, bodhisattvas and śrāvakas accept the charge to proclaim and uphold it; thus there is the "Encouraging Upholding Chapter." Since in an evil age wishing to propagate the good path brings many hardships, the methods of propagating the sūtra are distinguished to cause them to abide peacefully in the four practices and experience joy in body and mind; thus there is the "Peaceful Practices Chapter." The cause of the four practices being completed, the marvelous fruit should properly be revealed; furthermore, the bodhisattvas emerging from the earth provide the occasion to reveal the remote lifespan; thus there is the "Emerging from the Earth Chapter." The occasion for opening and revelation having been manifested, the main doctrine of the lifespan should properly be revealed; next is explained the "Lifespan Chapter." Hearing the preaching of the lifespan, one attains twelve kinds of benefits; now these are distinguished in detail; thus there is the "Distinction of Merits Chapter." From the beginning up to the end of the "Distinction of Merits Chapter," the two provisionals and two reals have been explained, which mostly grate on the ear and run contrary to ordinary minds; if one can rejoice in accord, one's blessing is immeasurable; thus there is the "Rejoicing in Accord Chapter." The disciple's blessing from rejoicing in accord is already boundless, and when a Dharma master proclaims and upholds [the sūtra], the six sense faculties are purified; thus there is the "Merits of the Dharma Master Chapter." Although it is declared that the five kinds of Dharma masters obtain six thousand merits, past personal verification is now cited to show that the attainment is not false, and concurrently to explain the merits of the superior grade; thus there is the "Bodhisattva Sadāparibhūta Chapter." Throughout the preceding chapters, the meaning of praising the Dharma and commending persons has already been made manifest; the Buddhas of the ten directions, seeing the living beings of the two ages faithfully uphold this sūtra, give rise to joy in their hearts and display seven kinds of supernatural powers; thus there is the "Supernatural Powers Chapter." The general explanation of dissemination has, broadly speaking, two parts: first, praise; second, entrustment. Praise concludes the preceding, and next is entrustment; thus there is the "Entrustment Chapter." Bhaiṣajyarāja, having received the sūtra, directly obtained benefit, and renounced body, life, and wealth to repay the kindness with offerings, serving as a model for accepting the charge to proclaim and circulate [it]. Now, preaching this original causal story benefits the contemporary assembly; thus there is the "Former Deeds of the Medicine King Chapter." Although Bhaiṣajyarāja repaid kindness with offerings, he did not yet distinguish proclaiming and circulating this Dharma; therefore Gadgadasvara is summoned to explain his emanated bodies in the six destinies propagating the sūtra for beings; thus there is the "Bodhisattva Gadgadasvara Chapter." Although living beings wish to uphold the sūtra, there are many impediments; he must show all gates universally and rescue them with great compassion; thus next is distinguished the "Avalokiteśvara Chapter." Having explained the person Avalokiteśvara rescuing from hardships, the method of divine mantras is next preached to protect and uphold; thus there is the "Dhāraṇī Chapter." Propagating the sūtra for living beings makes one a true good friend (kalyāṇamitra) to living beings; thus next is preached the "Former Deeds of King Śubhavyūha Chapter." Cultivating the ekayāna is none other than practicing the conduct of Samantabhadra; therefore Samantabhadra comes from a distant land to encourage, exhort, and inspire; thus there is the "Encouragement of Bodhisattva Samantabhadra Chapter."
1.6
Second, concerning the approach of explaining the greater or lesser number of meanings included: although there are twenty-eight chapters, their titles are derived in three ways: first, deriving their title from a single meaning; second, receiving their appellation from two meanings; third, designated by three meanings. As for deriving a title from a single meaning, four kinds are briefly explained: first, receiving a title from Dharma, such as the "Expedient Means Chapter" and the like; second, designated by a parable, such as the "Parable Chapter" and the like; third, receiving an appellation from a person, such as the "Devadatta Chapter" and the like; fourth, designated by an event, such as the "Emerging from the Earth Chapter" and the like. As for establishing a title from two meanings, either person and Dharma are both mentioned, as in the "Universal Gate Chapter of Avalokiteśvara" and the like; or the subject and object are combined as the designation, as in the "Apparition of the Jeweled Stūpa Chapter" and the like. As for establishing a title from three meanings, as in the "Conferment of Prophecy on Five Hundred Disciples Chapter," "five hundred" is a designation of number, "disciples" is the appellation of the persons, and "conferment of prophecy" is the designation of the Dharma.
1.7
Question:
1.8
Are the chapter titles preached by the Buddha, supplied by the compilers of the sūtra, or composed by later figures?
1.9
Answer:
1.10
It has three cases: First, if the chapter title is marked within the sūtra text, as when it says, "Hearing this Former Deeds of the Medicine King Chapter, the merits are immeasurable," it was indeed preached by the Buddha. Second, if the chapter title is placed at the beginning of the text, it is that the compilers of the Dharma treasury grasped the intent of the Buddha's words and therefore composed the chapter titles. Third, as in works like the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra where the ninety-chapter text has no chapter titles, they were entirely composed by later figures. Therefore, Master Sengrui's preface to the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states Kumārajīva's words: "The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra had only three chapters: namely, the 'Introductory Chapter', the 'Māra Deeds Chapter', and the 'Avaivartika Chapter'. Because chapters were not preached by the Buddha, the [other] two were omitted and only the 'Introductory Chapter' was retained." Thus we know that where they were not preached by the Buddha, later figures composed them.
1.11
Third, concerning the discussion of the precedence of the chapters: in various sūtras, the "Entrustment Chapter" is mostly at the end of the sūtra. As for its placement after the "Supernatural Powers Chapter" in this sūtra, this relies on the Sanskrit text and the Fahua lun. Furthermore, the new translation of the Lotus [Sūtra] here in the Qin land both placed the "Entrustment Chapter" at the end of the sūtra. Now we explain that Kumārajīva had an excellent understanding of the Qin language and wonderfully grasped the purport of the sūtra; placing the "Entrustment Chapter" after the "Supernatural Powers Chapter" certainly has a profound reason. Why is this? If the "Entrustment Chapter" were at the end of the sūtra, then only when the preaching of the sūtra is finished would the emanated bodies each be ordered to return to their original lands. If so, up until the preaching of the sūtra is finished it would still be a pure land. When Gadgadasvara came, why would he be admonished not to give rise to an attitude of inferiority toward this land? Moreover, since the great beings from below paid universal homage to the emanated bodies, the superior person from the eastern land should not have touched only Prabhūtaratna's feet, nor should Avalokiteśvara's presentation of the pearls have been divided into only two portions. Deducing from this, we know that the "Entrustment Chapter" is not at the end of the sūtra. As for its placement after the "Supernatural Powers Chapter": the general explanation of the ekayāna broadly has two kinds: first, that mounted by the Buddhas; second, that mounted by the bodhisattvas. Therefore the Dvādaśanikāya Śāstra says: "Because it is mounted by the Buddhas, the great men, it is called 'great'. Moreover, because it is mounted by great beings such as Avalokiteśvara and Maitreya, it is called 'great'." From the beginning of the sūtra up to the "Supernatural Powers Chapter," it explains the Dharma mounted by the Buddhas; the emanated Buddhas came in order to reveal the lifespan, and the remote lifespan having been revealed, they each return to their original lands, whereupon the land reverts to defilement; this section of meaning being finished, entrustment is therefore made. From the "Former Deeds of the Medicine King Chapter" to the end of the "Encouragement of Samantabhadra Chapter," it explains that which is mounted by the bodhisattvas; the two vehicles of cause and effect being complete, the assembly then disperses. For this reason, the "Entrustment Chapter" is placed before the "Former Deeds of the Medicine King Chapter." Furthermore, since the single chapter "Entrustment" explains the entrustment, chapters such as "Medicine King" represent accepting the charge to propagate the sūtra. Deducing from this, it should not be after the sūtra.
1.12
Fourth, concerning the discussion of the presence or absence of chapters: Kumārajīva's translation of the sūtra had only twenty-seven chapters. Regarding the subsequent presence of the "Devadatta Chapter," Shi Daohui's Song-Qi Catalogue states: "Shi Faxian of Upper Dinglin Monastery obtained this single chapter in the Kingdom of Khotan. In the twelfth month of the eighth year of the Yongming reign of the Qi (490 CE), Śramaṇa Shi Fayi of Waguan Monastery translated it as the Devadatta Chapter Sūtra, but had not yet placed it within the Lotus [Sūtra]. At the end of the Liang, there was a man from the Kingdom of Ujjayinī in Western India named Paramārtha, here translated as Zhendi, who again translated this chapter, and only then was it placed after the 'Apparition of the Jeweled Stūpa Chapter'."
1.13
Question:
1.14
Dharmarakṣa translated the Zheng fahua jing, and after the "Apparition of the Jeweled Stūpa Chapter" there is the "Account of Devadatta"; why did Kumārajīva not translate it?
1.15
Answer:
1.16
This matter is also difficult to clarify; now let us briefly explain it with three meanings: First, traditions from foreign lands state: "West of the Flowing Sands, this chapter mostly exists; east of the Flowing Sands, this chapter mostly does not exist. Why is this? The followers of the Hīnayāna all claim that the various Vaipulya sūtras were all composed by Devadatta; therefore, various countries occasionally lacked it." Kumārajīva, being in the Kingdom of Kucha, did not see this chapter and therefore did not translate it. Second, when Kumārajīva translated sūtras, he observed the capacities and inclinations, and often preserved an abridgment; if he had translated the Mahāprajñāpāramitopadeśa in full, it would be ten times this size, and fearing it would be difficult to consult, he abridged it to one hundred fascicles. As when translating the Śata Śāstra, [parts] without benefit to this land were merely abridged, having fifty verses. Therefore, the Zheng fahua jing has ten fascicles in all, but he excised its verbose phrasing and abridged it to seven fascicles. Third, the "Apparition of the Jeweled Stūpa Chapter" enjoins upholding, and the "Encouraging Upholding Chapter" responds to the injunction, the momentum of words being mutually continuous; to suddenly interpose "Devadatta" would make the text appear discordant, and fearing that the later age would be greatly confused, he therefore excised it.
1.17
Fifth, individually explaining the Introductory Chapter. 'Introductory' (xu) means gradual: relying on time and depending on place, shaking the earth and raining down flowers, it serves as the gradual transition to the main teaching, and is therefore called 'introductory'. Furthermore, 'introductory' means sequence: first explaining the causal origins and afterwards discerning the main scripture, it is simply the sequence of meaning. Furthermore, to say 'introductory' refers to an auspicious omen: things are listed at the head of the sūtra so that their auspicious omens may be observed. Furthermore, to say 'introductory' means to unfold (shu): desiring to unfold and broaden the things and principles, it is therefore called 'introductory'. 'Chapter' (pin): in foreign languages it is called varga; here it is translated as 'pin'. 'Pin' speaks of distinct division: because the twenty-eight sections explain different meanings, they are therefore called distinct. Second, it means category: because in explaining their meanings each has its own category.
1.18
Third, explaining the differences in sections and divisions.
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Question:
1.20
Examining India and China, written works and oral transmissions, those who explicate scriptures and lecture on treatises do not exceed two kinds: the first is dividing into sectional headings, and the second is directly explaining. For example, Vasubandhu in explaining the Nirvāṇa [Sūtra] had seven divisions, while Nāgārjuna in commenting on Prajñā had no sectional headings; these are simply the two classes of dividing and not dividing among Indian treatise masters. Hexi, in composing the Nirvāṇa Commentary, divided it into five sections; Daorong, in lecturing on the new Lotus, categorized it into nine tracks; while in cases such as the collected commentaries on the Vimalakīrti or the authored annotations on the Lotus, they merely dissected their profound subtleties without pre-dividing their beginnings and ends. These are simply the two approaches of dividing and not dividing among Chinese masters. What is the meaning in the present explanation?
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Answer:
1.22
Now, adapting transformation has no fixed rule, and cultivating and guiding are not singular. Examining the sage's mind, quelling suffering is taken as primary; discerning the intention of the teaching, opening the Path is taken as the principle. If one attains awakening by means of division, then the sacred teaching is divided for them; if one receives the Path by means of integration, then the sacred teaching is integrated for them. If one understands both, both become sweet nectar; if one is confused by both, both become poison. If that is so, how could one rigidly adhere to a single path to block the grand avenues?
1.23
Question:
1.24
Some say: 'Scriptures, whether large or small, are routinely divided into three sections: introductory, main teaching, and dissemination.' How is this matter?
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Answer:
1.26
If you grasp the earlier discussion of perfect penetration and the words on opening the Path and quelling suffering, it is sufficient to know the right and wrong of multiple approaches; why even ask about the merits and demerits of the three sections? If one must rigidly grasp the three sections, the faults are many. If sentient beings attain awakening through the first portion, then the first portion is the main teaching; if they rely on the latter section to receive the Path, then the latter section is not secondary. How can one say that the beginning and end are not the main scripture, and that only the middle section is the supreme principle? Would that not be holding rigidly to compass and square to restrict the great expanse?
1.27
Question:
1.28
The first section involves entering samādhi, emitting light, raining down flowers, and shaking the earth; this serves as the gradual transition to the main teaching, so how can it be called the main scripture?
1.29
Answer:
1.30
The treatise says, 'The Dharma-jewel of nirvāṇa has many gates of entry.' The sūtra states, 'Receptivity and awakening are not uniform, and Buddha-work is not singular.' Some rely on sounds to transform worldliness; some rely on silence to achieve sagacity; some rely on radiance to transcend the mundane; some depend on fragrant food to enter the Path. Thus, none of the three karmas fails to be a beneficial condition, and all six dusts serve as Buddha-work. This is the ancient sages issuing forth in perfect transformation, whereas the likeness and degenerate ages are entangled in narrow texts—this should not be so. Daolang of Hexi divided this sūtra into five sections. What are called the five sections are: first, from 'Thus have I heard' to the end of the Introductory Chapter, introduces the signs that the Lotus will definitely be turned; second, from the Expedient Means Chapter to the Dharma Master Chapter, explains the Dharma that the essence of the Lotus is without duality; third, from the Jeweled Stūpa Chapter to the end of the Lifespan Chapter, explains the fruition of the permanently abiding dharmakāya of the Lotus; fourth, from the Distinction of Merits Chapter to the Entrustment Chapter, explains the merits generated by practicing the Lotus; fifth, from the Former Deeds of the Medicine King Chapter to the end of the sūtra, explains the methods and guidelines for disseminating the Lotus. Dharma Master Longguang divided this sūtra into two sections: from the first chapter to the end of the Peaceful Practices Chapter, thirteen chapters, is opening the three and revealing the one; next, from the Emerging from the Earth Chapter downwards, fourteen chapters, is opening the proximate and revealing the distant. Within these two sections, he respectively divided the three sections of introductory, main teaching, and dissemination, combining to make six sections. Dharma Master Yin divided this sūtra into a total of four sections: the Introductory Chapter is the introduction. From the Expedient Means Chapter to the end of the Peaceful Practices Chapter, twelve chapters, open the three and reveal the one, explaining the upāya of the vehicle and the reality of the vehicle. From the Emerging from the Earth Chapter to the Distinction of Merits Chapter before Maitreya speaks the verses, two and a half chapters, open the proximate and reveal the distant, explaining the upāya of the body and the reality of the body. From the Distinction of Merits Chapter to the end of the sūtra is the dissemination division. Although he says that what precedes the Peaceful Practices Chapter is the cause division, yet the three chapters below the Apparition of the Jeweled Stūpa Chapter are also the gradual transition to the fruition principle, so they must be viewed in both directions. Why? Because Prabhūtaratna in the Apparition of the Jeweled Stūpa Chapter helps in commanding the search for someone to propagate the scripture, there are then the Encouraging Upholding Chapter and the Peaceful Practices Chapter disseminating the cause, and thus entrust the cause division. Next, the Bodhisattvas Emerging from the Earth precisely serve as the introductory method for the Lifespan Chapter; because they emerge due to the previous command, the previous three chapters also have the sense of bringing about the preaching of the Lifespan Chapter, so they must be discussed in both directions.
1.31
Question:
1.32
Among what the various masters have said, which one reaches the principle?
1.33
Answer:
1.34
If all are able to open the Path and properly accord with capacities and conditions, none among the various explanations fails to be the correct principle. However, investigating the text and examining the meaning, the three sections are the most proficient, and should appropriately be used.
1.35
Question:
1.36
Earlier you distinguished that the three sections have faults; why do you now use them?
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Answer:
1.38
The approaches of meaning are two: first, general; second, specific. Discussed generally, if receiving all three leads to awakening, then all three are the main teaching. Now, speaking in terms of the specific, it is appropriate to open the three sections. If one fully grasps the intention of the general and specific, the principle will suffer no harm.
1.39
Question:
1.40
What meaning is there in establishing the three sections?
1.41
Answer:
1.42
Briefly, ten meanings are explained: First, when sages preach the Dharma there must be an introductory presentation; transforming ordinary beings with profound principle requires startling their ears and eyes, for if preached abruptly no reverence will arise, so an introduction must be placed at the beginning of the sūtra. Once their minds are quieted in faith, it is appropriate to open the principle and impart the Dharma, so next comes the main teaching. Sentient beings are inexhaustible and great compassion is boundless; desiring to transmit the instruction, dissemination is continued at the end. Second, the three divisions are explained to counter non-Buddhists. Non-Buddhists say, 'Only the beginning is auspicious, while the middle and end are not auspicious; because the beginning is auspicious, the middle and end are also auspicious.' The Buddha-Dharma is not like this: it is divided into three portions, and all three portions are auspicious. Thus the scripture says, 'Good in the opening words, good in the middle words, and good in the concluding words.' Third, the Da zhidu lun says, 'The Buddhas have three periods of benefiting: first, when being a bodhisattva, they benefit beings in the past age; second, when attaining Buddhahood, they benefit beings in the present age; third, after passing into extinction, they benefit beings in the future age.' Introductory and main teaching refer to benefiting beings in the present, while dissemination is benefiting beings in the future. Fourth, the introductory teaching generates their faithful mind, and the main teaching generates their wisdom. Thus the Great Treatise says, 'In the great ocean of the Buddha-Dharma, faith is what enables entry, and wisdom is what enables crossing over'; these two are one's own practice; next, causing it to be disseminated is what is called transforming others. Fifth, there are also two kinds of people: those whose merit and wisdom are deep and abundant meet the Buddha and hear the Dharma, so the introductory and main teachings are explained; those whose merit and wisdom are inferior only encounter the scripture scrolls, so there must be dissemination. Thus the Sadāprarudita Chapter of the Zhidu lun says, 'Those whose merit and wisdom are abundant hear the preaching of Prajñā face to face from Dharmodgata; those whose merit and wisdom are meager only encounter Prajñā on golden plates,' which is precisely this matter. Sixth, illuminating and propagating the Tathāgata's correct Dharma has two kinds: first, lighting the lamp; second, passing the lamp on. Lighting the lamp is the introductory and main teaching; passing the lamp on is what is called dissemination. Seventh, the Buddhas of the three periods have two kinds: first, receiving the entrustment of the previous Buddha; second, entrusting the subsequent Buddha. The introductory and main teaching are receiving the entrustment of the previous Buddha; dissemination refers to entrusting the subsequent Buddha. Eighth, there are only three portions: first, the preliminary expedient means is the introductory teaching; second, the substance of the scripture is what is called the main teaching; third, the function of the scripture explains the dissemination teaching. Ninth, there are also three teachings: first, the gradual transition of the teaching; second, the main teaching; third, praising and extolling; praising and extolling is dissemination. Tenth, capacities and dispositions have superior, middling, and inferior, and the Tathāgata's preaching of the Dharma also possesses three periods. The first single chapter is called the introductory teaching; from the Expedient Means Chapter onwards up to the verses of evaluating merit halfway through the Distinction of Merits Chapter, a total of fifteen and a half chapters, is called the main teaching; after the verses of evaluating merit to the end of the scripture, eleven and a half chapters, is called the dissemination division.
1.43
Question:
1.44
Since the introductory division is named the Introductory Chapter, why are the main teaching and dissemination not named the Main Teaching Chapter and Dissemination Chapter?
1.45
Answer:
1.46
The text of the Introductory Chapter is brief and its explained meaning is unmixed, so it is simply named the Introductory Chapter. The text of the main teaching is long and its explained meaning is broad, so the general name is set aside and it receives designations according to specific meanings; dissemination is also like this. Within these three sections, each is divided into two parts. The introduction opens into two: first, the introduction proving faith; second, the initiating introduction. Proving faith causes future sentient beings to produce faith in the scripture; initiating utilizes various miraculous wonders to initiate the main scripture, benefiting the present; because transformation touches both periods, both introductions are explained. The main teaching has two: starting from the Expedient Means [Chapter] and ending with the Dharma Master Chapter explains the upāya of the vehicle and the reality of the vehicle; next, from the Apparition of the Jeweled Stūpa to the evaluation of merit in the Distinction of Merits [Chapter] explains the upāya of the body and the reality of the body. Why are these two opened? The vehicle refers to the Dharma that is ridden; the body refers to the person who is able to ride it. Possessing these two gates, the meaning of the vehicle is then complete.
1.47
Question:
1.48
Regarding the upāya of the body and the reality of the body, how are they the person?
1.49
Answer:
1.50
The Fahua lun, in explaining the Lifespan [Chapter], clarifies the three Buddhas; and the Suvarṇaprabhāsa Sūtra, in discerning the three Buddhas, speaks of the Three Bodies Chapter. Therefore we know that the three bodies are precisely the three Buddhas, and the Buddha is precisely the person.
1.51
Question:
1.52
Regarding the provisional vehicle and real vehicle, taking the ekayāna as the real and the remaining two as provisional, how is it with the meaning of the body?
1.53
Answer:
1.54
Among the three bodies, one may also take the dharmakāya as real, and the response and transformation [bodies] as provisional.
1.55
Question:
1.56
If one takes the dharmakāya as real and responding to capacities as response, only establishing one real and one response, can the vehicle also be like this?
1.57
Answer:
1.58
Taking the Mahāyāna as real and the Hīnayāna as provisional, one also obtains one provisional and one real. But with respect to the difference between present and past, there are three meanings in total: first, expounding both; second, concealing both; third, opening both. Expounding both means that upon first attaining true awakening, at the place of enlightenment of quiescence and cessation, he explained both meanings for the bodhisattvas; as in the Belief and Understanding Chapter, discerning the elder illustrates the real body, and arranging the precious objects illustrates the real vehicle, which is its proof. Next, concealing both means stripping off the fine robes and donning ragged, dirty clothes: using the upāya of the body to conceal the reality of the body; keeping hidden by the side and dispatching other men: this is using the upāya of the vehicle to conceal the reality of the vehicle; this is called concealing both. Third, opening both means explaining that the past triyāna was upāya and the present ekayāna is real; discerning that the past body was upāya and the present body is real; this is called opening both. However, vehicle and body have no two separate substances; they are simply the one correct contemplation explained in accordance with what is suitable. Operating freely, it is called vehicle; its substance serving as a model, it is called Dharma; taking Dharma as the body, it is called dharmakāya.
1.59
Dissemination has two parts: starting from the verses of evaluating merit to the end of the Supernatural Powers Chapter is called dissemination through praise and extolment; next, from the Entrustment Chapter to the end of the Encouragement Chapter explains dissemination through entrustment. Why are these two explained? Intending to entrust so that beings will propagate it, one must praise the profundity of the Dharma's merit and laud the weight of the person's virtue; when beings rejoice in this benefit, they will then accept the command to propagate the scripture. Therefore, praise is explained first, and entrustment is discerned afterwards.
1.60
Now, in explaining the text of the preface that certifies faith, there are broadly two intents: first, an overall explanation; second, a distinct explanation.
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Within the overall explanation, it is briefly divided into six sections: First, the section on the origins of the preface. When the Buddhas of the three periods of time teach the twelve divisions of scriptures, they all have six matters; but it had to await the attendant raising questions, after which [the Buddha] commanded that they be set down. As the Scripture on the Compilation of the Dharma Pitaka states: "The attendant Ānanda raised four questions in all: First, he asked who should be taken as teacher; second, he asked upon what one should rely to practice the path; third, he asked how one should dwell together with evil persons; fourth, he asked what words should be placed at the beginning of the Buddha's scriptures. The Tathāgata replied: 'Precepts can instruct and admonish, and may be taken as the teacher; the four applications of mindfulness shatter delusions, and relying on these one practices the path; the practice of Brahmā-punishment by remaining silent subdues those evil persons; at the head of all scriptures, six matters should be marked.'"
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Question:
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Why were only four matters asked, neither more nor less?
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Answer:
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The first clarifies correct practice; the second clarifies correct understanding; the next explains the conditions for removing hindrances and cultivating practice. Yet these three sections must depend on the sacred teaching. Since these four encompass all matters completely, there could be neither more nor less.
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Second, as for the section determining the number: Former sūtra masters explained only five matters, but this explanation impairs the meaning and lacks textual basis, so it is not adopted. Now it is explained that there are six matters in all: 1. 'Thus' refers to the Dharma heard; 2. 'have I heard' refers to the person capable of hearing; 3. 'at one time' refers to the time of hearing the Dharma; 4. identifying the Buddha, who is the master of the teaching; 5. clarifying the location where the Dharma was heard; 6. clarifying hearing it together with the assembly. When these six sections are complete, the meaning is fully accomplished. Furthermore, as Vasubandhu's verse in the Deng lun states: 'The first three clarify the disciple, / The latter three confirm the master's preaching; / For all sūtras, / The dharma-gates are all like this.' Thus we know that the six matters stem from authentic text. 'The first three clarify the disciple': 'thus' refers to the disciple's faith; the next phrase is the disciple calling himself 'I'; the third phrase clarifies that the hearing of the Dharma had a time. From 'the Buddha was dwelling' onward, since it designates the Buddha, we know that the latter three phrases confirm the master's preaching.
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Third, the section on the intent behind establishing [the preface]: Establishing these six matters has three intents in all: First, to generate faith. 'Thus' is precisely faith. The five phrases below it are for generating faith; therefore, the Dazhidulun states: 'Speaking of time, direction, and persons is to cause faith to arise. Time refers to "at one time"; direction is the dwelling place; persons refers to Ānanda, the Buddha, and the assembly who heard it together.' Thus these three matters subsume the previous five sections; because there are time, place, and persons, what has been transmitted is trustworthy. Second, establishing these six matters is to differentiate [the Buddhist teachings] from non-Buddhists. At the head of non-Buddhist scriptures, the two words *oṃ* and *atha* are marked; at the head of the Tathāgata's teaching, the six matters run through the beginning. Third, it is intended to differ from treatises: when disciples compose treatises, they take refuge in and pay homage to the Three Jewels; in the Tathāgata's scriptures, the six matters stand at the beginning.
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Fourth, the section on presence and absence: When the Buddha preached the scripture, it possessed all six realities, but the text had not yet been set down; when he was about to enter nirvāṇa, he commanded that they be established, and when the Dharma Pitaka was compiled, they were first marked at the head of the scriptures.
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Fifth, the section on completeness and incompleteness: Other scriptures are complete with all six matters, but the Suvarṇaprabhāsa Sūtra abbreviates and omits the co-listeners, which will be discussed later.
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Sixth, the section on sequence: Most scriptures say 'Thus have I heard.' Because faith is the beginning of entering the Buddha's Dharma, 'thus' is marked first; wishing to confirm and establish the meaning of faith, it next says 'have I heard.' As the Sūtra on the Warm Room says 'I heard thus'—here, it first marks the person capable of having faith, and only thereafter can faith in the scripture be generated.
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Question:
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How were there six matters when the Buddha preached the scripture?
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Answer:
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Because beings have faithful minds, [the Buddha] only then preached the Dharma; thus we know that 'thus' was present. When the Buddha preached the scripture, there were the attendant, the hearing of the Dharma, the time, the master of the teaching, the dwelling place, and the co-listeners. Thus we know there were truly six matters.
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Next, explaining the six matters individually, these form six sections: Regarding 'thus' (evaṃ), the Zhu Fahua says: '"Thus" is the inception of stimulus and response. "As such" (ru) takes its name from according with capacity; "so" (shi) establishes its designation from being free of error. Sentient beings take freedom from error as the stimulus; the Tathāgata takes according with capacity as the response. Because the transmitter of the scripture recognizes that the nominal teaching arises from stimulus and response, he says "thus".' Furthermore, the Commentary on the Amitārtha Sūtra says: 'When the ultimate person preaches the Dharma, it is solely to reveal suchness (tathatā); only suchness is so, hence he says "thus".' Master Yao says: '"Thus" means that one is about to transmit the words one has heard to those who have not heard them, which depends truly on their trustworthiness; now it clarifies that the transmitted words necessarily reach the ultimate. Fitting well with principle without missing the opportune occasion is named "thus".' Tanshen says: '"Thus" refers to words without disparagement and without praise.' Tripiṭaka Master Paramārtha says: '"Thus" means that one is free from five kinds of slander, hence it says "thus". The five kinds of slander are: 1. Saying that the causes and effects of this scripture are definitively existent is called the slander of exaggeration; 2. saying that the causes and effects of this scripture are definitively non-existent is called the slander of deprecation; 3. saying that the causes and effects of this scripture are both existent and non-existent is called the slander of contradiction; 4. saying that the causes and effects of this scripture are neither existent nor non-existent is called the slander of foolishness; 5. saying that the causes and effects of this scripture are neither not existent nor not non-existent is called the slander of conceptual proliferation. Being free from these five kinds of slander is therefore called "thus".' Guangzhai says: '"Thus" means that before transmitting what was heard, one titles and raises the scripture as a whole: "Such an entire scripture as this, I personally heard from the Buddha," serving as the preface for "have I heard".' Emperor Wu of Liang says: '"Thus" means that words such as these are what the Buddha preached, hence it says "thus".' Some say: '"Thus" has three kinds: first, in terms of the Buddha; second, in terms of principle; third, in terms of Ānanda. In terms of the Buddha: what the Buddhas of the three periods of time preach does not differ, hence it is called "as such" (ru); because they preach identically, it is called "so" (shi). Because the Buddhas preach identically, it is therefore trustworthy. In terms of principle: the true mark of all dharmas does not differ past and present, hence it is called "as such" (ru); preaching in accordance with principle, it is called "so" (shi). Since it is the word of principle, neither increasing nor decreasing, it is definitively trustworthy, hence it is called "thus". In terms of Ānanda: looking from Ānanda to the Buddha's teaching, what he transmits does not differ from the source, hence it is called "as such" (ru); looking toward principle, what he preaches is without error, called "so" (shi).' Some say: '"Thus" means the text is "as such" and the principle is "so". When two things resemble each other, it is called "as such" (ru); when a single thing is free of error, it is called "so" (shi). Because the text can express the principle and resembles it, it is called "as such"; because the principle is thoroughly correct and free of error, it is called "so".' As for what we say now about 'thus', the Dazhidulun raises a question: 'Why is it called "thus" at the beginning of all scriptures?' It answers: 'In the great ocean of the Buddha's Dharma, faith is that which can enter, and wisdom is that which can cross over. "Thus" is precisely faith. Because of faith one says "thus"; if one lacks faith, one says "not thus". This is why "thus" is marked at the beginning of the Buddha's scriptures.'
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Question:
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What is the difference between 'as such' (ru) and 'so' (shi)?
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Answer:
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'As such' (ru) means in accordance with reality and not false; 'so' (shi) has the meaning of being thoroughly correct and free of error. Because one believes that the Buddha's Dharma is in accordance with reality and not false, not crooked but straight, faith is therefore called 'thus'.
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Question:
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Does 'thus' rely on the substance of faith, or is it based on the characteristic of faith?
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Answer:
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'Thus' is called the characteristic of faith, not the substance of faith. Because uttering words externally to say that this matter is 'thus' expresses that the internal mind possesses sincere faith, the treatise says: '"Thus" is the characteristic of faith.'
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Question:
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Does 'thus' rely on that which is capable of faith, or is it based on that which is believed?
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Answer:
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The treatise says: 'In the great ocean of the Buddha's Dharma, faith is that which can enter.' Thus we know that the Buddha's Dharma is that which is entered, so we know it relies on that which is capable of faith. If one says 'this matter is thus', then this matter belongs to that which is believed; therefore, the word 'thus' completely encompasses both subject and object.
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Question:
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Is 'thus' general faith or specific faith?
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Answer:
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Believing in the correctness of the Buddha's Dharma means not believing in the error of non-Buddhists; this is the beginning of distinguishing correctness from error and the foundation for establishing all virtues, so it belongs to general faith. However, scriptures have greater and lesser, and teachings have expedient and real: the faith that believes in the Great is not the faith that believes in the Lesser, which is specific faith.
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Question:
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Does it clarify Ānanda's faith, or does it clarify the faith of other people?
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Answer:
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Whoever possesses a faithful mind enters the Buddha's Dharma. This generally encourages everyone to receive it with faith, and is not restricted to Ānanda.
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Question:
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What kind of person can believe in the ekayāna?
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Answer:
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There are six kinds of people who cannot give rise to faith: 1. Sentient beings who give rise to craving, deeply attached to worldly pleasures, cannot receive it with faith. 2. Those who give rise to views, approving of themselves and rejecting others, also do not give rise to faith. 3. People who seek the two vehicles, mistaking fish eyes for real pearls, or grasping their swords when presented with a luminescent jewel—hence in India followers of the Great and Lesser Vehicles divide the river to drink—when the ekayāna is preached, do not give rise to faith and acceptance. 4. Those who think the Lotus teaching is still impermanent, and upon hearing the preaching of permanence do not give rise to faith and acceptance. 5. Those who think this scripture explains permanence only under concealed characteristics, and upon hearing an explicit explanation of permanence do not give rise to faith and acceptance. 6. Those who think this scripture explicitly explains permanence and cling to it as an eternalist view, and upon hearing the preaching of the path of quiescence as neither permanent nor impermanent, also do not give rise to faith. Therefore, the Apparition of the Jeweled Stūpa Chapter states: 'Taking hold of empty space is not sufficient to be difficult; / To believe, accept, write, and uphold it is called truly not easy.' These words are verified! Now, if one is free from the above faults and the mind has nothing upon which to depend, only then can one receive it with faith.
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Regarding 'have I heard' (śrutam mayā): the single phrase 'thus' is the result of generated faith; the five matters below it are the causes capable of generating faith. Because Ānanda avoided three criticisms and was endowed with eight virtues, personally serving the Tathāgata for over twenty years, when he transmits the Buddha's words, beings will certainly believe them. Therefore, this is the cause that generates faith.
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Question:
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Ānanda was born at midnight when the Buddha attained the path, and only began serving the Buddha at the age of twenty-five. Thus we know that Ānanda did not hear what was preached in the first twenty-five years, but heard all of what was preached in the latter twenty-five years. Within the latter twenty-five years, there are broadly three categories: first, what he heard, such as hearing the Lotus Sūtra and so forth; second, what he did not hear, such as the Nirvāṇa Sūtra and so forth; third, what he both heard and did not hear, as in the single scripture of the Vimalakīrtinirdeśa where there were four assemblies in all: Ānanda was able to hear the two assemblies in the mango grove, but Ānanda did not hear the two gatherings in Vaiśālī. For what reason do all the scriptures of [the Buddha's] entire lifetime say 'have I heard'?
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Answer:
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We now cite two scriptures to resolve this based on the fundamental and the trace: First, the Nirvāṇa Sūtra explains it based on the fundamental: Ānanda is a scholar of broad learning who spontaneously understands what is permanent and impermanent; since he spontaneously understands, he also spontaneously heard it. Second, according to the Bao'en jing, it is explained based on the trace: the Buddha repeated it for him, and only then did he hear it.
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Question:
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Relying on what virtue and what samādhi was Ānanda able to uphold the Buddha's scriptures?
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Answer:
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Shi Dao'an said: 'The Shier you jing states: "Ānanda attained the Samādhi of the Buddha's Mind, through which he transmitted them." The Jinganghua jing states: "Ānanda attained the Samādhi of Awakening to the Dharma-nature, through which he transmitted them."'"
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Question:
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It is truly hearing with the ear; why does it say 'I heard'?
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Answer:
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There are, in general, seven senses in which it is called "I have heard":
First, the Buddha commanded that it be called "I have heard"; now, following the Buddha's command, one says "I have heard."
Second, when the Dharma treasury was collected, Kāśyapa asked Ānanda: "Where did the Buddha initially preach the Dharma?" In answering the assembly of monks, Ānanda stated: "Thus I have heard."
Third, because a person transmits the Dharma to verify faith, it is called "I have heard"; this is why mentioning the time, place, and person causes faith to arise.
Fourth, when Ānanda heard what the Buddha preached, the three types of wisdom arose in him; being master [of himself], he referred to "I", and so said "I have heard."
Fifth, when Ānanda listened to what the Buddha preached, his mind was without distraction, like a vessel not overturned; his mind was without forgetfulness, like an unleaking vessel; and his mind was without perversion, like an untainted vessel. The first is the power of concentration, the second is the power of retention, and the third is the power of wisdom. Possessing these three masteries, he could be called "I"; hence it is said "I have heard."
Sixth, the ear is specific while the "I" is general; establishing the general and setting aside the specific, one says "I have heard."
Seventh, the "I" is the root while the ear is the branch; establishing the root and setting aside the branch, it is called "I have heard."
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Question:
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How does hearing occur? Is it heard by means of the person? Or is it heard by the sense faculty, by the consciousness, or by the sense object?
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Linked texts (1)
- 法華義疏 — Classical Chinese