法華義疏 11
English (machine translation) 11
- Language
- English
11.1
Composed by Hu Jizang
11.2
Chapter 18: Rejoicing in Accord with Merits
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From here down across three chapters is the second, broadly explaining the merits of upholding the sūtra to encourage and exhort propagation. The three chapters constitute three sections: first, the "Rejoicing in Accord Chapter" explains the lower grade of merit of disciples; second, the "Dharma Master Chapter" explains the five kinds of Dharma masters, which is the middle grade of merit; third, the "Sadāparibhūta Chapter" explains upholding the Lotus Sūtra to attain the purification of the six sense faculties up to attaining Buddhahood, which is the upper grade of merit. If distinguished in terms of stages: first, the person rejoicing in accord is from the initial resolve to the stage of the ten faiths. Second, the purification of the six sense faculties is the stage of the thirty minds. Thus the Fahua lun states: "One who attains the purification of the six sense faculties is an ordinary person who, by the power of the sūtra, attains superior functions of the faculties without having yet entered the first stage"; and the sūtra text says "having not yet attained the undefiled," thus we know this is a person prior to the stages. Third, the "Sadāparibhūta Chapter," speaking in terms of manifested traces, ranges from the inner ordinary person upward to attaining Buddhahood. These three chapters encompass the fifty-two stages of the Mahāyāna; the sages and worthies of the fifty-two stages are all born from the Lotus Sūtra, so [these chapters] praise the sūtra's superior functioning to encourage beings to proclaim and uphold it. As for why this chapter follows, first, reaching back from the previous "Dharma Master Chapter," which explained disciples of the two periods hearing the sūtra and rejoicing in accord, although it stated above that prophecy is immediately conferred, it did not broadly explain their merits; now wishing to expound them, this chapter therefore follows. Second, if taking the order of chapters as generating each other: hearing the distinctions of merits above, they joyfully transmit it to one another; therefore the "Rejoicing in Accord Chapter" follows. Third, the end of the previous chapter stated: "After the Tathāgata’s extinction, if hearing this sūtra one does not slander it but gives rise to a mind of rejoicing in accord, know that this is a mark of deep faith and understanding"; now wishing to expound its merit, this chapter therefore follows. Fourth, it wishes to present the inferior to reveal the superior, praising its merit to encourage beings to proclaim and uphold it. Merely silent rejoicing in accord already has boundless blessings, how much more so copying, upholding, reading, reciting, and the like? Fifth, the previous chapter explained that the merit of receiving, upholding, and making offerings to this sūtra is immeasurable, and there might again be persons who cannot copy and uphold it who think they will not attain merit; therefore it is now explained that if one cannot copy and uphold it, merely giving rise to a mind of rejoicing in accord also yields boundless blessings. Furthermore, as for discerning the "Rejoicing in Accord Chapter" at the very beginning of propagating this sūtra: this sūtra clarifies the two expedients and two reals, which contradicts past expositions; those who cling to teachings find it offensive to the ear and contrary to their minds, unable to believe and accept it. Therefore it is now explained that the merit of rejoicing in accord is boundless, which is precisely an encouragement toward faith and understanding.
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Question:
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What kind of person hears the sūtra and does not give rise to rejoicing in accord?
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Answer:
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Six kinds of persons were already identified in the "Apparition of the Stūpa Chapter"; now four kinds are explained: First, practitioners of the Hīnayāna who cling tenaciously to the past teaching; hearing the two expedients and two reals, it is offensive to their ears and contrary to their minds, so they do not give rise to rejoicing in accord. Second, those who cling to this sūtra as still being impermanent, with its cause and effect still not ultimate; if they hear the cause of the ekayāna discerning the existence of the Buddha-nature, and the effect of the ekayāna being eternally abiding and unperishing, it is also offensive to their ears and contrary to their minds so they do not believe and accept it; thus they do not give rise to rejoicing in accord. Third, those who cling to the veiled permanent, who, upon hearing this sūtra open the door of expedient means and show the real characteristics in an ultimate, complete, definitive exposition, also find it offensive to their ears and contrary to their minds and do not give rise to rejoicing in accord. Fourth, those with attainment who cling to the expedient and grasp the real; if they hear of neither expedient nor real, with nothing to rely on and nothing to attain, they consider it to be the view of annihilationism, and finding it also offensive to their ears and contrary to their minds, they do not give rise to rejoicing in accord. Therefore those who rejoice in accord are difficult to find, which is why their merit is so great.
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Question:
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What are the characteristics of rejoicing in accord?
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Answer:
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The two sections of the sūtra each have substance and function. Regarding the substance and function of the expedient vehicle and the real vehicle: being neither three nor one, where words are cut off and thought is forgotten, is called the substance of the vehicle; previously expounding three for the sake of beings and now refuting the three to expound the one is called the function of the vehicle. Regarding substance and function in the expedient body and the real body: the dharmakāya being neither eternal nor impermanent, its lifespan being neither long nor short, with words also cut off and thought forgotten, is called the substance of the Buddha's body. Formerly impermanent and now eternal, formerly short and now long, is called the function of the body. In accordance with the substance and function of the two expedients and two reals, one gives rise to joy; thus there are characteristics of rejoicing in accord.
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Question:
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How many kinds of rejoicing in accord are there?
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Answer:
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Briefly, there are two kinds: first, rejoicing in accord with the Dharma; second, rejoicing in accord with persons. Rejoicing in accord with the Dharma means that if one accords with this sūtra and gives rise to joy, this is diamond prajñā; because one's faithful mind is not contrary, it is called rejoicing in accord. Second, giving rise to joy in accordance with what another person does, such as seeing someone uphold this sūtra or even explain it and giving rise to joy, is therefore called rejoicing in accord with persons.
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Question:
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Between the mind capable of rejoicing in accord and the matter that is rejoiced in accord with, what is their superiority or inferiority?
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Answer:
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There are four alternatives: First, both are neither superior nor inferior: that which is rejoiced in accord with is without attainment, and that which is capable of rejoicing in accord is also without attainment. Second, both the subject and object are inferior: that which is rejoiced in accord with is with attainment, and that which is capable of rejoicing in accord is also with attainment. Third, that which is rejoiced in accord with is superior, and that which is capable of rejoicing in accord is inferior: as when an ordinary person rejoices in accord with the roots of goodness performed by a noble one. Fourth, that which is capable of rejoicing in accord is superior, and that which is rejoiced in accord with is inferior: as when a noble one rejoices in accord with the roots of goodness performed by an ordinary person.
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Question:
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Question: The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains that rejoicing in accord and dedication [of merit] with mental grasping (upalambha) are poisoned food; poisoned food may be sweet when first eaten, but later harms the body. Rejoicing with mental grasping initially brings retribution among humans and devas, but afterward one must inevitably undergo birth, old age, sickness, death, sorrow, grief, suffering, and affliction. What kind of rejoicing in accord is being explained here?
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Answer:
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The Buddha's intent is to explain rejoicing in accord with the Lotus Sūtra. The Lotus Sūtra is the Dharma of non-grasping, which is none other than prajñā. Therefore, in the previous evaluation, five pāramitās were brought forward while setting aside prajñā; thus we know that it refers to non-grasping rejoicing in accord. Furthermore, if one were to practice rejoicing with mental grasping, that grasping would again bring worldly retribution; how then could it surpass the two later gifts of material wealth and the Dharma?
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Question:
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If there is a mind capable of rejoicing and an object of rejoicing, how does this constitute non-grasping?
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Answer:
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Once they are designated as subject and object, they are dependent origination. Therefore, the subject is not a subject of itself; it is called a subject in relation to the object. The object is not an object of itself; it is called an object in relation to the subject. Such subject and object lack svabhāva; this is precisely quiescent cessation (śānti). Therefore the Mūlamadhyamakakārikā says, "Phenomena arisen through causes and conditions are of a quiescently ceased nature." What is called quiescent cessation means that while subject and object appear distinctly, there has never been a subject or an object; hence it is called quiescent cessation. Quiescent cessation appears distinctly without losing subject and object, and subject and object appear distinctly yet are quiescent cessation: this is the real wisdom of upāya. Quiescent cessation appearing distinctly yet being subject and object is the upāya of real wisdom. Therefore the Pañcaviṃśatisāhasrikā says, "If a bodhisattva, rejoicing in accord, wishes not to fall into the three inversions of perception, thought, and view, he should apply the power of prajñā and upāya."
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Question:
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How does this differ from the joy (muditā) among the four immeasurables, the joy (prīti) among the dhyāna factors, the joy among the seven factors of awakening, and the joy (saumanasya) among the five sensations?
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Answer:
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Joy among the four immeasurables is rejoicing at another's attaining happiness; joy among the dhyāna factors is rejoicing for oneself over what has been eliminated and attained; joy among the five sensations applies to both defilement and purity, self and other; and joy among the seven factors of awakening is exclusively unpolluted (anāsrava). All of these differ from the present [rejoicing in accord].
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Question:
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Is it only practiced as non-grasping rejoicing in accord, or is it also practiced as grasping rejoicing in accord?
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Answer:
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Bodhisattvas at the beginning of practice are not yet able to train in the contemplation of non-grasping; even if they only practice grasping rejoicing in accord, it is still superior to those whose ears turn away [from the Dharma].
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The chapter has two parts: first the question, then the answer. The question consists of prose and verses. As for Maitreya raising the question: rejoicing in accord and dedication [of merit] are bodhisattva Dharma-gates, and for this reason the Great Being raises the question on behalf of beings. The reason he specifically mentions "after the Buddha's extinction" is for the sake of those sentient beings who, not meeting the Buddha's era, would see the shore as cut off from themselves.
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The Buddha's answer also has two parts: first prose, then verses. The prose also has two parts: first, directly explaining the merit of rejoicing in accord, answering Maitreya's question; second, generally explaining the merits obtained by the other four kinds of persons. Within the explanation of the person who rejoices in accord, there are three parts: first, generally explaining the merit of fifty persons rejoicing in accord; second, taking the last, fiftieth person and evaluating them against the two gifts of material wealth and the Dharma; third, using the later to contrast with the first, showing that the first is far superior. The first part again opens into three: 1. explaining the person who rejoices in accord; from "hearing this sūtra and rejoicing in accord" onward, 2. explaining hearing the Dharma and rejoicing in accord; from "leaving the Dharma assembly" onward, 3. explaining passing on the teaching. Rejoicing in accord is one's own practice; passing on the teaching means converting others. From "all these persons" onward explains the second person's self-practice and converting others; from "other people having heard" onward explains the third person's self-practice and converting others; thus it is transmitted sequentially down to the fiftieth person. The above briefly brings out three persons; now from four persons onward it reaches up to the fiftieth. From "Ajita" onward is the second part, evaluating the fiftieth person. The above explained rejoicing in accord; here merit is distinguished, which corresponds to the two matters in the chapter title: first, rejoicing in accord; second, merit. It again opens into four subdivisions: first, promising to preach and admonishing to listen; from "if four hundred myriad kotis" onward, second, directly setting forth the two gifts of material wealth and Dharma to question Maitreya; third, Maitreya respectfully answering; fourth, the Buddha's evaluation. First, setting forth the gift of material wealth; second, setting forth the gift of the Dharma. In setting forth the gift of material wealth, it first clarifies the field of merit and next distinguishes the donor. Setting forth the four modes of birth to explain the six destinies: the Saṃyuktābhidharmahṛdaya Śāstra states, "The six destinies only subsume actual births, not the intermediate state (antarābhava); they do not completely subsume living beings." Here, wishing to subsume beings completely, the four modes of birth are spoken of. Devas and hell-dwellers are solely apparitionally born; hungry ghosts have womb and apparitional birth; humans and animals possess all four. As for what are called the six destinies, their division and synthesis vary: they may be combined into one, namely saṃsāra of delimited portions; or divided into two, namely the good and evil destinies; or divided into three, namely the three realms; or divided into five, according to the Saddharmasmṛtyupasthāna Sūtra where asuras are of two kinds, either ghosts or animals, and thus there is no separate destiny. According to the Gāthā Sūtra, asuras are subsumed under the three destinies of ghosts, animals, and devas, and thus there is no separate destiny. According to this sūtra, they constitute six destinies. The Mahāprajñāpāramitopadeśa states: "Three kinds of hells: cold, hot, and dark; three kinds of animals: land, water, and air; three kinds of ghosts: hungry ghosts, filth-eating ghosts, and spiritual ghosts." According to other sūtras, there are two hells: first, the primary hells beneath the great ocean; second, peripheral hells among other mountains. There are one hundred and thirty-six primary hells. According to the Saddharmasmṛtyupasthāna Sūtra, animals have thirty-four hundred million species, possessing all four modes of birth and four nutriments; hungry ghosts are of two kinds: one among humans, the second in the realm of ghosts. Five hundred yojanas beneath Jambudvīpa is the realm of hungry ghosts, with thirty-six distinct species, beginning with the cauldron-bodied hungry ghosts and ending with the burning-bodied hungry ghosts. As for "with form or formless," they are subsumed under the six destinies and four modes of birth; that is, subsuming sentient beings by a single category, which is the category of destinies and the category of births. Here they are subsumed by two categories, namely with form and formless. Next, subsumed by three categories, namely with perception, without perception, and neither with perception nor without perception. Next, subsumed by four categories: footless, two-footed, four-footed, and many-footed. All these are numerical Dharma-gates to subsume sentient beings. From "there is a person seeking merit" onward next clarifies the donor. From "and has this thought" onward next clarifies the gift of the Dharma. There are three sentences in total; the first clarifies the intention of the gift of the Dharma. From "he then gathers these sentient beings" onward, second, directly clarifies the gift of the Dharma. From "at one time all obtain" onward, third, next clarifies obtaining the benefit. The previous two are the gift of the Dharma; here the field of merit is clarified. From "Maitreya addressed the Buddha" onward, third, Maitreya respectfully answers. From "The Buddha told" onward, fourth, directly clarifies the evaluation. The two gifts involve a long duration and broad practice; why are they not equal to rejoicing in accord? The gift of material wealth is a worldly cause; the gift of the Dharma merely attains the two vehicles; rejoicing in accord transcends ordinary persons and surpasses the sages, and one will certainly become a Buddha; therefore, rejoicing in accord is superior. Just as fireflies in the ten directions do not equal a single sun, and a jackal in a trichiliocosm does not equal a single lion. The Mahāprajñāpāramitopadeśa states: "The grass and trees of three thousand [worlds] do not equal a single wish-fulfilling tree." Moreover, sins and merits arise from divergence from the storehouse of principle into the worldly realm; the good roots of the two vehicles are far removed from principle, hence their merit is small; rejoicing in accord is close to principle, hence its merit is great. Goodness has three grades: the gift of material wealth is a worldly cause, which is the lower grade; the gift of the Dharma causes the attainment of the two vehicles, which is called the middle grade; rejoicing in accord to become a Buddha is called the upper grade. From "Ajita, like this" onward is the third part, using the later to contrast with the first. Some say: the first person is the most superior and the later persons are inferior, because the first directly listens to the Buddha preaching the Dharma, and the subsequent fifty persons hearing the Dharma and rejoicing in accord represent fifty stages, namely the ten grounds and the forty minds; the fiftieth person is the initial mind of the ten faiths, while the initial person is the final mind of the ten grounds, which is why the later do not equal the first. We now clarify that this is not so: the superiority and inferiority of hearing the sūtra is not fixed by sequence; we now clarify it provisionally from one perspective. The first person hears it directly, and therefore their merit is superior; later persons hear it by transmission, and their merit is inferior. From "Again, Ajita" onward is the second part, generally explaining the remaining four persons. As for Maitreya asking only briefly about rejoicing in accord while the Buddha answered at length: the Mahāprajñāpāramitopadeśa, commenting on the "Rebirth Chapter," states: "The reason Śāriputra asked briefly while the Buddha answered at length is like a poor person begging for a small thing and a wealthy person giving generously."
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Question:
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The chapter fully explains the merits of five persons; why is it titled exclusively as the "Rejoicing in Accord Chapter"?
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Answer:
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Rejoicing in accord is the first among the five persons, hence it is named specifically. Furthermore, the present chapter designates its title by a specific feature, whereas the later "Dharma Master Chapter" receives its name from a general feature; avoiding each other's designations, they each present one.
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The first person is taken in terms of going to listen to the Dharma, and therefore obtains the retribution of riding in heavenly palaces and the like; if explained from the perspective of hearing the Dharma, their retribution of merit is boundless. Here there are three grades of persons: if of the lower grade, the setting forth of their feet obtains the retribution of riding elephants and horses; if of the middle grade, they obtain riding seven-jeweled palanquins; if of the upper grade, they ride in heavenly palaces. The second person is taken solely in terms of sharing a seat, and therefore obtains the retribution of three kinds of kings; if considered from the perspective of hearing the Dharma, the merit is inexhaustible. The third person is taken specifically in terms of encouraging others to listen to the Lotus Sūtra, obtaining four kinds of retributions: first, encouraging someone to listen to the sūtra makes one a good friend (kalyāṇamitra) to that person, so later one again obtains the retribution of encountering good friends; therefore it says, "being born together in one place with dhāraṇī bodhisattvas." Second, encouraging someone to listen to the Dharma, the other person receives the teaching for a moment, hears the Dharma, and generates wisdom; later one again obtains the retribution of wisdom; therefore the sūtra says, "sharp faculties and wisdom." Third, by vocal karma encouraging others to listen to the subtle Dharma and generating their correct faith and correct understanding, one escapes facial ugliness and obtains the retribution of being handsome and dignified. Fourth, encouraging others to listen to the sūtra makes one a good friend to them, so that life after life one constantly sees the Buddha, hears the Dharma, and faithfully receives instruction. From "how much more so if with single-mindedness" onward is the fourth person; their merit is the most superior, and the retribution is unspeakable.
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The eighteen lines of verse versify the previous five persons, which constitutes five divisions, though not in order. The first nine lines versify the first; the next five lines versify the fourth. The reason for leaping over to versify the fourth is that both the fourth and the first persons have their merits explained at length, and are therefore versified in one place, while the remaining three are explained briefly, and are therefore versified together in another place. Furthermore, the one who rejoices in accord is a person who preaches the Dharma for others, and the fourth encourages others to listen to the Dharma, both being for the sake of others; their meanings complement each other, and so they are versified in one place. The next two lines versify the second; the next one line versifies the third. Since these concern going to the assembly and sharing a seat to invite someone to sit, their meanings are connected in kind, and so they are versified in succession. The final line versifies the fifth. The earlier first explanation of the prose had three parts; here the nine lines versify them completely: the first line and a half versifies the first; from "the final person" onward, six lines and a half versifies the second, evaluating against the two gifts; the next line versifies the third, using the later to contrast with the first.
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Merits of the Dharma Master Chapter, Nineteenth
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As for why this chapter comes next: First, looking from afar, it arises from the 'Dharma Master Chapter'. The 'Dharma Master Chapter' briefly explained the disciples of the two periods and the Dharma masters of the two periods. The 'Rejoicing in Accord Chapter' has already extensively explained the merits of the disciples of the two periods, and now next it extensively explains the merits of the Dharma masters of the two periods. Second, looking nearby, the end of the 'Distinction of Merits Chapter' explained three grades of persons: the first is the lower grade, referring to the person who rejoices in accord, whose merits have already been extensively clarified in the 'Rejoicing in Accord Chapter'; now next it extensively explains the remaining two grades of persons, which is why this chapter comes next. Third, the preceding 'Rejoicing in Accord Chapter' mixed together the explanation of the two kinds of merits, mundane and supramundane—such as mounting heavenly palaces and [reaching] the places where wheel-turning kings sit, which are called mundane merits, while rejoicing in accord and transmitting the teaching to others so that later one attains Buddhahood are supramundane merits. The present chapter solely clarifies supramundane merits, because the purification of the six sense faculties does not exist in the three realms and is therefore called supramundane. If explained in terms of stages, the preceding was the stage of disciples of the ten faiths, while the present is the stage of masters of the three worthies. If explained in terms of persons, the preceding chapter explained five persons and the present chapter also explains five persons; this chapter explains that masters who propagate the Dharma attain the merit of the purification of the six sense faculties, in order to encourage and exhort the upholding of the sūtra.
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The chapter opens into two parts: First, it generally explains that the five kinds of Dharma masters attain six thousand merits. Second, it separately explains them. As for addressing Constant Diligence: first, it accords with what is appropriate to conditions. Second, because this person upholds the sūtra and has already attained the retribution of purified faculties, [the Buddha] addresses him back. Third, if one wishes to attain purified faculties one must be diligent; because the name manifests the meaning, he addresses him. As for the 'six thousand merits': when bodhisattvas practice good, it does not go beyond the three karmas—three bodily, four vocal, and three mental—combining to make the ten goods. With one good as the head and the remaining nine adorning it, the ten goods mutually adorn one another to make a hundred goods. Practicing the hundred goods oneself, teaching others to practice the hundred goods, praising the hundred goods of persons, and praising the hundred goods of dharmas combine to make four hundred goods; applied to the five kinds of Dharma masters, all possessing four hundred, they make two thousand goods. These two thousand goods further have superior, middling, and inferior grades, therefore making six thousand. Some say: When bodhisattvas practice the ten goods, each one good is also adorned by nine goods, therefore becoming ten goods; the ten goods then become a hundred goods. Practicing the hundred goods oneself, teaching others to practice the hundred goods, praising the Dharma as a hundred, and praising persons as a hundred combine to make four hundred. These four hundred have superior, middling, and inferior grades, making one thousand two hundred. The three faculties' function in upholding the sūtra is superior and fully attains the three grades, therefore having one thousand two hundred; the other three faculties' function in upholding the sūtra is inferior and only attains the middling and inferior two grades, therefore having eight hundred. Some say: Discussing it in terms of the hundred blessings, this sūtra says, 'adorned with the marks of a hundred blessings', and the 'Medicine King Chapter' has 'arms adorned with a hundred blessings'; thus one knows that all six faculties possess a hundred blessings. Each individual blessing is adorned by ten goods, making one thousand merits; with one thousand for each faculty, this makes six thousand. However, because the three faculties are superior in the matter of propagating the sūtra their merits are numerous, while the other three, being inferior, are fewer. It clarifies that taking the five kinds of Dharma masters as the cause results in attaining the six thousand merits. The Samantabhadra Contemplation Sūtra explains that through repenting the sins of the six faculties one attains the purification of the six faculties. However, repentance has two methods: first, repenting the sins of the six faculties with respect to phenomenal matters before the physical-body Buddhas of the ten directions, therefore saying, 'I now repent all the three hindrances created by the six faculties since beginningless time'; second, repenting based on the true mark before the dharmakāya Buddha, contemplating that the six faculties arise from causes and conditions and are fundamentally quiescent. Fully possessing these two repentances, the six faculties are purified.
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Question:
11.48
Because one performs the two repentances, only then are the six faculties purified; why does this sūtra say that 'the five kinds of Dharma masters attain the purification of the six faculties'?
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Answer:
11.50
Repentance through contemplating the true mark of the body is precisely upholding this sūtra, so there is no contradiction.
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From 'This good son' downward is the second part, separately setting forth the purification of the six faculties. In each one, there are prose and verses. As for the 'eyes produced by father and mother', the Fahua lun says, 'An ordinary person, by the power of the sūtra, attains superior faculty functions before having entered the first bhūmi.' If one enters the first bhūmi, one abandons the body of fragmented lifetimes of the three realms and no longer uses the eyes produced by father and mother. Nāgārjuna's distinction of the two forbearances is also like this: in the forbearance of compliant conformity it is called the fleshly body, while the forbearance of the non-arising of dharmas is the dharmakāya, also called the body born of dharma-nature. The fleshly eye spoken of in the present sūtra is the forbearance of compliant conformity.
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Question:
11.53
The eye should only see forms; why does it say that it sees karmic causes, conditions, and retributions?
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Answer:
11.55
People of the Hīnayāna say that the fleshly eye only sees form-dharmas. The supernormal power of the heavenly eye takes the heavenly eye as an expedient means, and therefore it generates the wisdom of the heavenly eye, which can know matters such as future birth and death. The Fahua lun says, 'When the six faculties are purified, each individual faculty fully possesses the six functions'; therefore the eye faculty also knows karmic practices and retributions.
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Question:
11.57
How can the six faculties be used interchangeably?
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Answer:
11.59
One awakens to the fact that the six faculties are themselves the true mark, and the true mark is itself the dharmakāya; therefore the six faculties are unimpeded, which is why they can be used interchangeably.
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Question:
11.61
Since the merits possessed by the faculties differ in quantity, why do they equally see the three thousand [realms]?
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Answer:
11.63
Just as lamps, though large or small, equally illuminate a single room.
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Question:
11.65
Why do they only see the three thousand [realms] and not see more?
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Answer:
11.67
The Dazhidulun says, 'Outside the three-thousandfold world there are wind wheels which conflict with the eye, so it cannot see [beyond].'
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Question:
11.69
Since it can see the three thousand [realms], why is it not called the heavenly eye?
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Answer:
11.71
It is not that pure form obtained by cultivating dhyāna comes into the eye, nor is it obtained as retribution by being born in that heaven; therefore it is not called the heavenly eye.
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Question:
11.73
The heavenly eye of the two vehicles sees the three thousand [realms]; how does it differ from that of the present [sūtra]?
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Answer:
11.75
The two vehicles only see the lands of the three thousand [realms]. Now, relying on repentance based on the true mark and the power of upholding the sūtra, one attains this eye and sees all Buddhas, the emerging bodhisattvas, and the jeweled stūpa; therefore it differs from the two vehicles.
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Question:
11.77
The Samantabhadra Contemplation says 'repenting the sins of the six faculties', while here it says 'upholding the sūtra'; what difference is there?
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Answer:
11.79
The ekayāna is itself the true mark; therefore upholding the sūtra is itself repentance, and repentance is itself upholding the sūtra.
11.80
As for 'Mount Meru', here it is translated as 'High Mountain', and also as 'Luminous Mountain'. As for 'Mount Sumeru', here it is translated as 'Wondrously High Mountain', and also as 'Fine High Mountain'.
11.81
Next is the explanation of the ear faculty. The prose has three parts: First, it generally clarifies taking the five kinds of Dharma masters as the cause; from 'attains one thousand two hundred merits of the ear' downward is the second, clarifying the result; from 'with this purified ear' downward is the third, separately praising the function of the ear, which clarifies the merits. There are three clauses: first, it generally explains hearing sounds; from 'sounds of elephants' downward, it separately explains hearing sounds; from 'in brief' downward, it concludes hearing sounds. As for the statement 'without impairing the ear faculty', if one wishes to hear one immediately hears, according with one's wish and being completely unimpeded, and so it is not impaired. Furthermore, because the person who upholds the sūtra awakens to the fact that dharmas are quiescent, although hearing, there is nothing heard; hence it is stated as not impaired.
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Question:
11.83
Why does the ear surpass the eye in attaining one thousand two hundred [merits]?
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Answer:
11.85
A person without eyes is not prevented from practicing for oneself and converting others; a person born deaf lacks both of these functions. Therefore the ear is superior and the eye is inferior.
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Next is the explanation of the nose faculty. The prose also has two parts: first, clarifying the five kinds of Dharma masters as the cause; next, clarifying the result of merits. Within the result there are also three: the general, the specific, and the conclusion. Within the specific there are two: first, clarifying the smelling of fragrances within the three realms and fragrances of śrāvakas; below, smelling fragrances of persons outside the three realms. The first has two: first, clarifying the smelling of fragrances of the desire realm; next, smelling fragrances of the form and formless realms. In the desire realm there are two: first, smelling fragrances among humans; next, smelling heavenly fragrances. Among humans there are three: first, smelling non-sentient fragrances; next, smelling sentient fragrances; from 'and grasses and trees' downward, smelling the two fragrances combined. In the desire heavens there are also the two fragrances of sentient and non-sentient, and the form and formless realms also have the two fragrances, which can easily be known by consulting the text. Above, sounds were heard in a confused mix, while here they are not confused because they mutually manifest each other. As for the statement 'smelling fragrances from afar':
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Question:
11.88
The Hīnayāna has three explanations: First, the *Vibhāṣā says, 'Three faculties cognize in contact: namely, nose, tongue, and body; three faculties cognize at a distance: namely, eye, ear, and mind.' The *Saṃyuktābhidharmahṛdaya says, 'Two faculties cognize at a distance; the mind does not fall under distance or contact.' The *Satyasiddhi says, 'The eye only [cognizes at a] distance and not in contact; the nose, tongue, and body [cognize in] contact and not at a distance; the ear faculty is both in contact and at a distance—hearing external sounds is at a distance, while hearing ringing sounds in the ear is in contact; the mind faculty is neither at a distance nor in contact.' Why does it now say that the nose smells from afar?
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Answer:
11.90
The old explanation says: Following the faculties' ordinary function, it is like the above three explanations; now, relying on the power of the sūtra, the nose can smell from afar. The Fahua lun says, 'One faculty possesses six functions; and as for saying the nose smells fragrances from afar, this is the superior function of cognizing objects, cognized through the nose faculty.' The meaning is: since the nose faculty already possesses the six functions, could it not smell fragrances from afar? This is the bodhisattva having six where there are no six, the skillful function of expedient wisdom; if there were six and no six, it would never have functioned. Having six where there are no six is called real expedient means; having no six where there are six is expedient reality. Because the person who upholds the sūtra has awakened to this sūtra, they fully possess the two wisdoms and are therefore able to do so. The meaning of the Samantabhadra Contemplation is also like this: knowing that the six are themselves the true mark, one therefore knows that the six are constantly without six; awakening to the fact that the true mark is itself the six faculties, without six there are constantly six; thus the six and non-six are unimpeded. This is awakening to the non-obstruction of existence and non-existence. Furthermore, taking existence itself, the six faculties are spontaneously unimpeded, able to use one faculty for six functions and six faculties for one function. The Avataṃsaka Sūtra says, 'The eye enters samādhi, the ear emerges from meditative absorption; contemplating that the eye has no arising and no intrinsic nature, expounding emptiness, quiescence, and non-existence'—which is its proof.
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Question:
11.92
The Abhidharma says, 'In the higher realms there are no fragrances or flavors'; why does it now say that one smells the fragrance of the Brahmā world?
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Answer:
11.94
The Brahmā world has subtle fragrances; because the power of Hīnayāna practitioners is weak, they cannot perceive them and therefore say there are no fragrances. The sharp faculties of the great beings leave no dust unexamined, and therefore it is said that they smell the fragrance of Brahmā.
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Question:
11.96
The *Satyasiddhi says, 'Gold and silver have no fragrance, and diamond has no flavor.' Why does the verse say, 'Smelling the fragrance of many hidden treasures in the earth, one knows where they are'?
11.97
Answer:
11.98
Some say: When the treatise says they lack it, it means they lack coarse fragrances; now when it says they have it, they have subtle fragrances. Some say: This is because things adhere to their substance, therefore there is fragrance; the nature of gold and silver itself lacks fragrance. For example, wind fundamentally has no color, but the 'Avalokiteśvara Chapter' says, 'Supposing a black gale blows wherever it goes', thus acquiring this name; here it is also like this. Now I say that it is identical to the above refutation of the Abhidharma doctrine: practitioners of the Hīnayāna have dull faculties and do not know their heavenly fragrances, whereas great beings know them.
11.99
As for 'sumanā flower', here it is translated as 'good-will flower'. 'Jāti flower fragrance' is here translated as 'born', and also as 'true'. 'Pāṭala flower' is here translated as 'layered'. As for 'pārijātaka', 'pāri' is here translated as 'protecting', and 'jātaka' means 'various'; 'kovidāra' is here translated as 'great pleasure ground' [or] 'ground-breaking'. 'Campaka flower fragrance' is here translated as 'yellow flower tree', and also as 'golden flower'.
11.100
Among the merits of the tongue, two kinds of results are attained: first, the result of attaining superior flavor, meaning that all bitter and astringent substances, upon reaching the root of the tongue, all turn into superior flavors. This has two meanings: first, like the bad food of gods turning into superior flavors, and the fine food of hungry ghosts conversely turning into impurities; second, in the Buddha's throat there is an ambrosia spring which blends with all food so that it all becomes ambrosia; the person who now upholds the sūtra possesses this in accordance with their measure.
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Question:
11.102
The tongue can cognize flavors, and bad flavors, upon reaching the tongue, all turn into superior flavors; the ear can hear sounds, so when listening to various bad sounds, why do they not turn into good sounds?
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Answer:
11.104
They mutually interpenetrate. Just as the ear universally hears both pleasant and unpleasant sounds, the tongue also exquisitely distinguishes all tastes; it is merely an interchangeable praise. Furthermore, ordinary people cannot hear sounds from afar, but now [the sūtra] praises the power of upholding the sūtra to hear from afar; ordinary people cannot obtain superior flavors, but it praises the power of the person upholding the sūtra to obtain superior flavors. Moreover, sounds do not nourish the body, so they do not need to be transformed, whereas flavors directly sustain physical substance, so they must be transformed. Within food all the sense objects and flavors are complete; since the sense objects are transformed, hard tactile sensations also turn soft, and even reddish color transforms into white rice—to cite one instance is to illustrate them all. Moreover, flavors directly benefit the body, which is why transformation is discussed; the others do not directly benefit it, so transformation is not discussed.
11.105
Regarding "the Buddhas facing whichever direction this person is located preach the Dharma toward that place": since this person turns their back on delusion and faces the principle, they constantly see the Buddha's face, and thus it is like [the Buddhas] turning their faces toward them. If one turns one's back on the principle and faces delusion, one will not see the Buddha, just as if the Buddha had turned his back on them.
11.106
In explaining the fruit of obtaining a pure body among the physical faculties: analogous to the nose sensing fragrances from afar above, the body faculty would also perceive tactile sensations from afar; yet here this meaning is not adopted. It explains that because ordinary people's minds are impure, their body faculties are impure, whereas because the mind of a person upholding the sūtra is pure, whatever is in their body is pure, just as Ānanda's appearance and face were like a bright mirror, in which the forms and appearances of the elderly and the young were all reflected. The verse stating, "Only oneself alone clearly understands": the person upholding the sūtra alone clearly understands; ordinary people do not uphold the sūtra, so they do not see what the bodhisattva sees.
11.107
In explaining the mental faculty, specifically speaking of "after the Tathāgata's extinction": to cite one instance is to illustrate them all. It explains that the purity of the mind completely possesses the four analytical knowledges: "hearing a single phrase or a single verse" refers to the analytical knowledge of dharmas. "Comprehending boundless meanings" refers to the analytical knowledge of meanings. "Being able to expound a single phrase or a single verse" refers to the analytical knowledge of phrasing. And saying "for one month, four months, or one year": one month is the first of twelve; four months is one of the four seasons; one year is the end of the period—it briefly cites the three times of initial, middle, and final. From "the trichiliocosm" downward is the fourth, knowing the dispositions, which is the analytical knowledge of ready speech.
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Bodhisattva Sadāparibhūta Chapter, Twentieth
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As for why this chapter follows, there are altogether seven reasons: First, three chapters explain three kinds of merit; the preceding two chapters having already finished explaining the inferior and middling merits, now the superior merit is explained next. Second, from beginning to end this sūtra clearly expounds that those who uphold it obtain merits of the three times. At the beginning of the Distinction of Merits Chapter, twelve kinds of benefits are explained, which are the merits of the present life from hearing the sūtra and awakening to the Way; from the Distinction of Merits Chapter to the Dharma Master Chapter, it praises the sūtra's ability to generate merits for future sentient beings; now this single chapter praises the sūtra's ability to generate merits for sentient beings of the past. These divisions of the three times are all made with reference to when the Buddha was present in the world; though the powers of the sūtra are many, they do not exceed benefiting the three times. Third, it comes in order to verify immediately the Dharma Master Chapter. Although it was stated above that the person upholding the sūtra obtains the purity of the six faculties, there had not yet been an actual case; now it cites Śākyamuni's past life to verify it personally. As for verifying it, it precisely verifies that persons upholding the sūtra after the Buddha's extinction obtain the purity of the six faculties, in order to encourage and exhort future sentient beings to uphold the sūtra. Fourth, above it explained the fruit of the purity of the six faculties, and now it recounts the causes of the purity of the six faculties. If one wishes to obtain the purity of the faculties, one should, like Bodhisattva Sadāparibhūta, single-mindedly endure all beatings and revilings to propagate the sūtra for the sake of beings, and one will surely obtain the purity of the faculties in one's present body. Fifth, wishing to state that sentient beings all possess Buddha-nature to establish the meaning of the ekayāna, it therefore speaks this chapter. All sentient beings possess only Buddha-nature and have no other natures; therefore there is only the ekayāna and no other yānas. Traditionally it was said: The Lotus Sūtra only explains that good people possess Buddha-nature, and only the Nirvāṇa Sūtra begins to distinguish that all who have minds can attain Buddhahood. Now it is explained that this chapter precisely distinguishes the meaning that evil people possess Buddha-nature; the Expedient Means Chapter explains that even a hair's breadth of good all leads to the attainment of the Buddha path, so we know that all who have minds also possess Buddha-nature and will all become Buddhas.
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Question:
11.111
What kind of evil people were these sentient beings?
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Answer:
11.113
Those who cling to the Hīnayāna and resist and oppose the Mahāyāna are people who slander the vaipulya. Furthermore, those who cling to the inferior do not believe in the Mahāyāna; lacking faith in the Mahāyāna, they are icchantikas, that is, extremely evil people; the meaning of their having Buddha-nature is no different from that in the Nirvāṇa Sūtra. Sixth, from the above onward, the meaning of conferring prophecy has still not been exhaustive: above it only explained the Buddha conferring prophecy, but did not explain a bodhisattva conferring prophecy, so the persons capable of conferring prophecy were not exhaustive; above it only conferred prophecy on good people, but did not confer prophecy on evil people, so the persons upon whom it is conferred were not exhaustive; above it was only conferment of prophecy in the present, but did not explain that conferment of prophecy could also be attained after the Buddha's extinction, so the time was not exhaustive. Wishing now to clarify these three kinds of exhaustiveness, it therefore speaks this chapter. Seventh, the preceding two chapters and other sūtra passages have already extensively praised the blessings of those who uphold the sūtra to exhort beings clearly to practice; now it next extensively recounts the transgressions of slandering the Dharma and denigrating people, to admonish the future against creating such karma; therefore it speaks this chapter. As for "Sadāparibhūta" (Never Disparaging): all sentient beings constantly possess Buddha-nature, hence it is said, "All dharmas from their origin are constantly characterized by quiet extinction"; the Great Being attained this contemplative mind and therefore never disparaged beings; the name is designated after the person. The chapter divides into two: first the prose, and next the verses. The prose consists of three parts: first, identifying both the faithful and the denigrating persons; second, citing the past to verify both matters; third, dual praise, which is praising the Dharma and commending the person. The first, identifying both, has two parts: first, explaining that denigrating people incurs transgression. "Told Mahāsthāmaprāpta": this reveals that this bodhisattva knew that dharmas from their origin are constantly characterized by quiet extinction, possessed the power of correct contemplation, and was not crushed by defilements and delusions, causing those who propagate the sūtra to learn from him as well. Furthermore, this reveals that Sadāparibhūta attained the great power of patience and was not crushed by beatings and revilings, causing those who uphold the sūtra to learn from his practice. "As spoken before" points to the end of the Parable Chapter. From "the merit he obtained" downward is the second, explaining that the person upholding the sūtra obtains blessings.
11.114
From "Mahāsthāmaprāpta" downward is the second, citing past events as dual verification. As for the text, it divides into two: first, explaining the background; second, directly setting forth the matter of Sadāparibhūta. Within the background there are also two parts: first, explaining the appearance of one Buddha in the world; next, explaining the appearance of many Buddhas in the world. The first has seven phrases: First, explaining the time. From "there was a Buddha named King of Majestic Voice" downward is the second, the master of transformation. From "the kalpa named Free from Decline" downward is the third, giving the name of the kalpa. From "the country named Great City" downward is the fourth, giving the name of the country. From "that King of Majestic Voice" downward is the fifth, explaining the teaching. Regarding "on account of sambodhi, preached the six pāramitās": "on account of" means because of; because he would cause sentient beings to attain sambodhi, therefore the Tathāgata preached the six perfections. From "Mahāsthāmaprāpta" downward is the sixth, explaining the lifespan. From "the True Dharma remained in the world" downward is the seventh, explaining its duration. From "after the True Dharma and Semblance Dharma had entirely ended" downward is the second, explaining the appearance of many Buddhas in the world.
11.115
From "the initial King of Majestic Voice" downward is the second, directly setting forth the matter of Sadāparibhūta. This again divides into two: first, explaining the two persons practicing causes; next, explaining the two persons obtaining fruits.
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Linked texts (1)
- 法華義疏 — Classical Chinese