法華義疏 2

English (machine translation) 2

Language: English

2.1

Composed by Jizang from the Western Regions.

From "At that time the World-Honoured One was surrounded by the fourfold assembly" down is the second [major section], clarifying the preface of development, which also has six sections: 1. the preface of the assembly's gathering; 2. the preface of preaching the sūtra; 3. the preface of entering samādhi; 4. the preface of manifesting auspicious signs; 5. the preface of raising doubts; 6. the preface of answering questions. Together with the preceding preface verifying faith, they make twelve prefaces in total. Because the assembly gathers, the sūtra is preached; because the sūtra is preached, he enters samādhi; because he enters samādhi, auspicious signs are manifested; because the signs are not understood, doubts arise; because there are doubts, they must be answered; because these six matters develop the main body of the text, it is called the preface of development. Therefore the later text says: "Now the Buddha emits a bright light to help develop the meaning of the true mark."

2.4

Question:

2.5

How do these six [matters] open the Lotus Sūtra?

2.6

Answer:

2.7

Because the great assembly gathers like clouds, this provides the condition for what the teaching is intended for, so that the teaching can be preached; hence the assembly's gathering is the preface. Intending to clarify the gathering of the three into the one, he first clarifies the arising of the three from the one; hence preaching the Immeasurable Meanings is the preface. Because the Buddha enters the samādhi of the pure single path, expressing the preaching of the pure single path, entering samādhi is the preface. Intending to preach the ultimate vehicle, he first manifests the ultimate signs; hence manifesting auspicious signs is the preface. Because manifesting signs prompts doubts and questions, giving cause to request Mañjuśrī to answer, raising doubts is the preface. Because Mañjuśrī answers the questions, the Buddha is then able to arise from samādhi and preach the sūtra; hence answering questions is the preface. The six matters make three [groups]: the first one is the condition for which the teaching is intended; the middle three are the teaching capable of transforming; the latter two are the bodhisattvas generating the teaching. The middle three take three matters as the marks of the Lotus Sūtra: the first is verbal action, clarifying that the many arises from the one, expressing that the Lotus gathers the many back to the one; the next is mental action, expressing that the Buddha enters the single-path samādhi and later arises from samādhi to preach the path of the ekayāna; the next is bodily action, expressing that the Buddha preaches the marks of the ekayāna, and also expressing that sentient beings hear the sūtra and achieve buddhahood.

2.8

"At that time the World-Honoured One": designates the master of conversion.

2.9

"Surrounded by the fourfold assembly": the Fahua lun says, "From this down to 'revering and praising' is still the conclusion of the assembly's gathering, called the accomplishment of abiding in deportment in accordance with the Dharma, clarifying that the aforementioned great assembly of gods and dragons gathered like clouds, and deportment refers to being surrounded in front and behind down to revering and praising." Now we clarify: viewed in light of the preceding general preface, it falls under the sixth, the assembly of common listeners; viewed in light of what follows, it falls under the preface developing the authentic sūtra. The reason is that because the fourfold assembly gathered like clouds and gave rise to offerings of the three actions, this was their thirsting and desiring to hear, and therefore the Tathāgata preached the Dharma for them. As for the "fourfold assembly": some say that the devas have two assemblies, namely the assembly of Māra and the assembly of Brahmā, citing the greatest among the Desire and Form Heavens; humans have two assemblies: śramaṇas and brāhmaṇas. The Da zhidu lun says, "Wise people are divided into two categories: householders are called brāhmaṇas, while renunciants are designated śramaṇas." Since the Buddha is the teacher of gods and humans, these four assemblies are cited. Dhyāna Master Zhiyi said: "1. The assembly of shadows and echoes, meaning those who sit in silence in the assembly; 2. the assembly generating the teaching, meaning those who initiate the Buddha's teaching, such as Śāriputra and Maitreya; 3. the assembly suited to the capacity, those who directly receive the teaching and gain awakening; 4. the assembly forming affinities, those who do not understand upon hearing, but merely establish distant causes and conditions." Now I say that in this sūtra text there are two kinds of fourfold assemblies: first, the sages have two kinds, namely śrāvakas and bodhisattvas; the ordinary beings have two assemblies, namely the guest assembly and the familiar assembly; these make four. As listed in the later text, renunciants and householders each have two assemblies. As for "surrounded": the Commentary says, "When the great assembly surrounds [him], it makes the Buddha's virtue even more venerable; once they venerate the person, they will surely accept his path, hence 'surrounded' is clarified. It is just like the various Brahmās surrounding the Brahmā King, or the Trāyastriṃśa devas surrounding Śakra, and the meaning of a lion in a sandalwood grove is also similar to this."

2.10

Heavenly flowers, incense, and the like are called 'offerings' (gong); sustaining the Buddha is termed 'nourishment' (yang). Humility and awe are called 'reverence' (gong); honoring his wisdom and virtue is 'respect' (jing). That among all sentient beings none equals the Buddha is called 'honored' (zun); feeling a reliance upon him that exceeds that of heaven covering and earth bearing us is called 'venerated' (zhong). Extolling his genuine virtue is 'praise' (zan); and when praise is not yet sufficient, further chanting his glory is 'eulogy' (tan). Although there are four phrases, they do not exceed the three karmas: the first two pertain to physical karma, the next one pertains to mental karma, and praising and eulogizing are verbal karma. These all belong to the events in the Innumerable Meanings Sūtra (Wuliangyi jing). That sūtra says: 'They made offerings with heavenly incense and the like,' 'Bodhisattva Mahāvyūharāja folded his hands in reverence, respect, and honor,' and speaking a seven-character verse in praise of the Buddha is what is meant by 'praising and eulogizing.' The compiler of the sūtra briefly drew upon the intention of that sūtra in order to initiate this teaching.

2.11

From 'He expounded the Mahāyāna sūtra' onward is, second, the preface of expounding the sūtra. This section appears with two meanings: First, looking back to what precedes, it is said to possess three matters: 'At that time the World-Honoured One' is the teaching master; from 'the four assemblies' onward explains the recipients of the teaching; 'expounding the Innumerable Meanings Sūtra' refers to the gateway of teaching. The master of the teaching is like a good physician; the recipients of the teaching are compared to the sick; and the gateway of teaching is likened to good medicine. If these three matters are complete, then birth and death have an end; if these three are not complete, then the cyclical flow is boundless. As it is said in the Catuḥśataka: 'Because the true Dharma, as well as the speaker and the listener, are difficult to obtain, thus birth and death are neither bounded nor boundless.' Furthermore, the preceding explanation of the offerings of the three karmas generates merit for living beings; now, expounding the Mahāyāna sūtra generates their wisdom. When merit and wisdom are both complete, the Buddha Path can be accomplished. Second, looking forward, it is the second among the six prefaces, named the preface of expounding the sūtra. Because of expounding the Innumerable Meanings Sūtra, he was subsequently able to expound the Lotus Sūtra; therefore, expounding the sūtra is named the preface. 'For the sake of all the bodhisattvas' clarifies the persons for whom the teaching was intended.

2.12

Question:

2.13

Above it was said that the four assemblies encircled him; why now does it say [he expounded it] solely for the bodhisattvas?

2.14

Answer:

2.15

Saying here 'for the sake of all the bodhisattvas' secretly aims to reveal that there are only bodhisattvas and no [followers of the] two vehicles, thereby serving as a preface to the Lotus Sūtra.

2.16

'Expounded the Mahāyāna sūtra' clarifies the teaching capable of covering them. In the Dvādaśanikāya Śāstra, Nāgārjuna explains 'Mahāyāna' through six meanings: First, because it surpasses the two vehicles, it is called 'great'; second, the Buddhas are the greatest and this vehicle can reach them, hence it is called 'great'; third, because it is ridden by the great persons, the Buddhas, it is called 'great'; fourth, because it destroys the great suffering of sentient beings and confers great benefit and bliss, it is called 'great'; fifth, because it is ridden by Avalokiteśvara, Maitreya, and others, it is called 'great'; sixth, because it can exhaust the utmost limits of all dharmas, it is called 'great.' According to the Bodhisattvabhūmi, 'great' is explained through seven meanings: First is the greatness of dharma, meaning the Mahāyāna sūtras. Second is the greatness of generating the aspiration, generating the bodhicitta on account of the Mahāyāna sūtras. Third is the greatness of understanding and practice, namely the bodhisattvas of the nature of the path accomplishing understanding and practice. Fourth is the greatness of the pure mind, namely bodhisattvas of the first bhūmi. Fifth is the greatness of provisions, possessing the complete endowment of both merit and wisdom. Sixth is the greatness of time, meaning practicing across three incalculable eons. Seventh is the greatness of the fruit, meaning the fruit of great bodhi. Therefore, it is called a 'Mahāyāna sūtra.'

2.17

'Named Innumerable Meanings': 'Mahāyāna' is its common name, and 'Innumerable Meanings' is its distinctive designation. The reason for specifying 'Mahāyāna' is secretly to reveal that there is only the Mahāyāna and no Hīnayāna, serving as a preface to the Lotus Sūtra. Regarding 'Innumerable Meanings,' explanations differ. Dharma Master Yin said: 'This sūtra explains the innumerable myriad good deeds. Because one practices the innumerable myriad good deeds in the present life, one becomes a Buddha in a future life.' Question: If it says that the myriad good deeds lead to Buddhahood, how does it differ from the Lotus Sūtra? He replied: 'Here it only explains coveredly that the myriad good deeds lead to Buddhahood; it does not say that outside the myriad good deeds there is no separate meaning of the three vehicles. This only reveals the real without yet opening the expedient (upāya). Therefore it differs from the Lotus Sūtra and is designated its preface.' Dharma Master Ji explained: 'What is called "innumerable meanings" is emptiness. If it were a conditioned phenomenon with existence, it would have boundaries and limits, being termed "finite" (measurable); the meaning of emptiness is profound and broad, hence termed "innumerable" (immeasurable).' Question: If so, how does it differ from the second-period teaching of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra? He replied: 'The former teaching explains emptiness as the basis of the practices of the three vehicles and cannot serve as the preface to the Lotus Sūtra; here, emptiness is explained as the basis of the Mahāyāna practices, and therefore it can serve as the preface to the Lotus Sūtra. Hence they are different.' The Mingseng zhuan states: 'Master Ji listened to Chu Daosheng lecture and was skilled in the Lotus Sūtra, yet although there were two interpretations, he had no means of deciding between them.' Next, his commentary on the Innumerable Meanings Sūtra states: 'Although the Innumerable Meanings Sūtra is recorded at the head of the Lotus Sūtra, its exposition had not yet been seen in China. Whenever arriving at the lecture hall, I never failed to set aside my talk and yearn to see this text. Suddenly, there was the monk Huibiao of Mount Wudang, born of the Qiang tribe, a nephew of the illegitimate emperor Yao Lue. On the day their state fell, he was captured by the Jin army's He Danzhi. A few years old and intelligent, Danzhi called him "mingling" (adopted son) and raised him as a foster child. Shortly thereafter he was released to leave the household, whereupon he diligently and austerely sought the Way, traveling north and south without avoiding rugged or dangerous places. In the third year of the Jianyuan era of the Qi dynasty, he again sought out rare and secret scriptures, traveling far to Lingnan. At Chaoting Monastery in Guangzhou, he encountered the monk Dharmagatayaśas from Central India, whose hand could write clerical script and whose mouth understood the speech of Qi. [Dharmagatayaśas] said he wished to transmit this sūtra, but did not know to whom to bestow it. Huibiao then earnestly made his request, mind and body completely dedicated. After a whole month had passed, he barely obtained one copy. He then returned north of Mount Song and went high into Mount Wudang. On the eighteenth day of the ninth month in the third year of the present Yongming era, he carried it on his head and came out of the mountain to bestow it upon me for propagation. Beholding the true text, my joy and reverence were profound; singing and chanting were insufficient, and dancing with hands and feet could not express it. Thereupon I composed a commentary stating: "It takes emptiness precisely as the innumerable meanings."' When Ji examined the text of the sūtra, he deemed that his interpretation agreed with the sūtra. Yet Master Yin held fast and did not waver, saying that the Innumerable Meanings Sūtra which explains emptiness was expounded at another time and was not the Innumerable Meanings Sūtra prior to the Lotus Sūtra. The Innumerable Meanings Sūtra prior to the Lotus Sūtra precisely explains that the myriad good deeds lead to Buddhahood, and has not arrived in this land. This reached down to Dharma Master Guangzhai, who still maintained Master Yin's interpretation.

2.18

I now prove through five points that this Innumerable Meanings Sūtra is indeed the Innumerable Meanings Sūtra prior to the Lotus Sūtra: First, identity of location: because it was likewise expounded on Vulture Peak in Rājagṛha. Second, general identity of the assembly's numbers: because there were twelve thousand śrāvakas and eighty thousand bodhisattvas. Third, identity of time: the Lotus Sūtra says, 'It was expounded more than forty years after attaining the Way,' and the Innumerable Meanings Sūtra likewise says, 'For more than forty years since I attained the Way, I have not yet expounded the true-aspect Dharma.' Fourth, identity of meaning: although it does not speak explicitly of opening the three and revealing the one, its purport secretly opens the ekayāna. Fifth, the translator, the monk from Central India, himself stated that it was expounded prior to the Lotus Sūtra; it ought to be applied accordingly.

2.19

I now explain that 'innumerable meanings' has generally two aspects: First, the essence of the true aspect cannot be limited or measured, which is called the immeasurable essence. Second, from the single dharma of the true aspect all teachings emerge, which is called the immeasurable function. Both this essence and function have profound bases; therefore, they are called 'meanings.'

2.20

Question:

2.21

How is it known that the single signless dharma broadly produces all teachings?

2.22

Answer:

2.23

As that sūtra explains, from the assembly of the Avataṃsaka up to the gathering prior to the Lotus Sūtra, whether Mahāyāna or Hīnayāna, mundane or supramundane, all teachings are produced from the single signless dharma. Not only does the single signless dharma produce all teachings, it also produces all bodies from the single signless dharma; therefore, all bodies—ordinary and noble, sentient and insentient—are produced from the single signless dharma.

2.24

Question:

2.25

How does the single signless dharma produce all teachings and all bodies?

2.26

Answer:

2.27

The single signless dharma is simply the dharmakāya. Due to the dharmakāya, it manifests all bodies and expounds all teachings.

2.28

'The dharma that instructs bodhisattvas': namely, expounding that the single signless dharma produces all dharmas, in order to instruct bodhisattvas whose faculties are mature. When bodhisattvas cultivate this dharma, their practice corresponds with the Buddhas; therefore, they are guarded and kept in mind by the Buddhas. Blocking the external evils of ordinary people and the two vehicles is 'guarding'; causing them to generate the correct contemplation of the Middle Way is 'keeping in mind.'

2.29

Question:

2.30

Before expounding the Lotus Sūtra now, why did he first expound the Innumerable Meanings Sūtra?

2.31

Answer:

2.32

The Lotus Sūtra gathers all vehicles together into the ekayāna. Now, about to explain the meaning of gathering in, he first explains emergence: because all dharmas emerge from the one dharma, all dharmas ultimately return to the one dharma. Thus, about to explain gathering in, he first clarifies emergence; therefore, the prior explanation of emergence serves as the preface to gathering in.

2.33

Question:

2.34

Why does he first speak of emergence when he is about to explain gathering in?

2.35

Answer:

2.36

Because for over forty years they were obstinately attached to the three teachings, if they suddenly heard of returning to the one, their minds would be startled and doubtful. Therefore, he first clarifies that all teachings originally emerge from the one: how could they not return to the one?

2.37

Question:

2.38

Is it only that all teachings emerge from the one and therefore return to the one, or do all sentient beings also emerge from the one and thereby return to the one?

2.39

Answer:

2.40

That sūtra explains that all sentient beings, having lost the purity of the One Path, consequently formed the various paths. The Buddhas, with unconditioned great compassion, wish to cause sentient beings to return to the One Path; therefore, from the One Path they bring forth the innumerable teachings.

2.41

Question:

2.42

If so, how does it differ from the Lotus Sūtra?

2.43

Answer:

2.44

That sūtra merely clarifies that sentient beings, having lost the One Path, formed the various paths, and merely clarifies that the Buddhas, for the sake of sentient beings who lost the One Path, expounded the emergence of all teachings from the One Path. It explicitly clarifies that both the faculties (causes) and the teachings are produced from the One Path, but its phrasing has not yet clarified that both faculties and teachings return to the one.

2.45

Question:

2.46

With faculties and teachings both returning to the One Path, which is the primary intent?

2.47

Answer:

2.48

The faculties are primary. Because the One Path is fundamentally pure by nature, while sentient beings deludedly lost the One Path and thus formed the six destinies, he now wishes again to cause them to awaken to the One Path, and therefore expounds that all teachings emerge from the single dharma. If he did not clarify that sentient beings originally lost the One Path, then even if he expounded that all teachings emerge from the single dharma, he could never cause them to return to the One Path. This meaning is the primary intent of the Lotus Sūtra's uniting the three and returning to the one, and is also the primary intent of causing all sentient beings to become Buddhas. If he had not first clarified this intent, the Lotus Sūtra could not state that all sentient beings will become Buddhas. Second, the Lotus Sūtra clarifies the ekayāna; now, about to explain the ekayāna, he first clarifies the root of the vehicle. The root of the vehicle is none other than the true aspect. One must awaken to the true aspect to give rise to prajñā; due to prajñā, no practice is left unfulfilled and no defilement is left undestroyed, so that one can transcend the three realms and reach sarvajñatā (omniscience); only then is the meaning of 'vehicle' established. Therefore, the Dvādaśanikāya Śāstra says: 'The great and profound meaning is what is called emptiness.' If one penetrates this meaning, one penetrates the Mahāyāna, fully possessing the six pāramitās without obstruction. If one does not awaken to the true aspect, then even if one extensively cultivates the myriad good deeds, they are all with apprehension (grasping), inverted, unmoving, and not transcending; thus the meaning of 'vehicle' is not established. Third, the Innumerable Meanings Sūtra secretly reveals the one and secretly refutes the three; the Lotus Sūtra explicitly reveals the one and explicitly refutes the three. Truly because attachment to the three is hard to overturn and the ekayāna is hard to believe, he now shows that expounding the Lotus Sūtra proceeds by degrees, hence first secret and later explicit.

2.49

Question:

2.50

What is meant by 'secretly revealing the meaning'?

2.51

Answer:

2.52

Since the many arise from the one, and since it is implicitly revealed that the one is the root of the many, the many must ultimately return to the one; thus it reveals that there is only the ekayāna and no triyāna. Fourth, that sūtra says: 'Just as water is one, yet differs according to wells and springs, so the water of the Dharma is one, yet differs according to the attainment of the path by sentient beings.' Yet since the Dharma is already one, attainment of the path should not differ. Now, stirring their doubting minds causes them, upon hearing later the preaching of three within the one and the converging of the three to the one, to immediately believe and understand. Fifth, broadly elucidating the Buddha's conversions, there are in general four approaches: First, one assembly and one preaching; cases of this are very numerous. Second, many assemblies and many preachings, like the Avataṃsaka's seven locations and eight assemblies. Third, many assemblies and one preaching; the Commentary [on the Prajñāpāramitā Sūtra] says: 'Prajñā was not preached at one time or in one assembly; hence those who attained awakening earlier had already departed, while for those who arrived later it was preached again.' Because the assemblies occurred earlier and later, they are called many assemblies, yet because prajñā is without difference, it is called one preaching. Fourth, one assembly and many preachings: for example, prior to preaching the Vimalakīrtinirdeśa, the Puji jing was preached; or, just as in this sūtra, prior to about to preach the Lotus Sūtra, the Immeasurable Meanings Sūtra was preached beforehand. These four matters are all adaptations to what is fitting for the conditions; one should not question their reasons. Sixth, since the Lotus Sūtra opens and converges the three and the one, it resembles an exposition of characteristics; fearing that upon hearing it people might give rise to attachment, it previously preached the Immeasurable Meanings to elucidate formlessness. King Mahāvyūha asked the Buddha: 'Practicing what Dharma does one swiftly attain bodhi?' The Buddha answered: 'Practicing the single Dharma of formlessness, one swiftly attains bodhi.' As the Nirvāṇa Sūtra says: 'Having attainments is the two vehicles; having nothing to attain is the bodhisattva.' It is also like now, in each and every phrase, not forming the mark of words and not forming the mark of hearing; because of formlessness one attains unsurpassed bodhi. Therefore, when about to preach the Lotus Sūtra, the Immeasurable Meanings was preached beforehand.

2.53

Question:

2.54

The Pañcaviṃśatisāhasrikā and others were preached before the Lotus Sūtra and had already elucidated formlessness; why preach the Immeasurable Meanings to elucidate formlessness?

2.55

Answer:

2.56

The Immeasurable Meanings elucidates formlessness and further elucidates the single Dharma, bearing resemblance to the Lotus Sūtra; hence it was preached beforehand.

2.57

From 'When the Buddha had preached this sūtra' onward is, thirdly, the preface on entering samādhi, which has four clauses: First, concluding what precedes and giving rise to what follows, it clarifies the time of entering samādhi. 'Sitting cross-legged' clarifies the circumstance for entering samādhi.

2.58

Question:

2.59

The methods of sitting differ; why sit cross-legged?

2.60

Answer:

2.61

One who adopts this posture is unlike worldly people and also differs from non-Buddhists. Non-Buddhists and the like constantly stand or raise one foot; because the body is not upright, the mind is not correct. Sitting cross-legged is the constant posture of all buddhas; one who adopts this posture has an upright body and a correct mind. Intending to quiet the mind, one first makes the body upright. Furthermore, adopting this posture makes it easy to realize the path, and Māra gives rise to fear; hence one sits cross-legged.

2.62

The third clause, 'entered into the samādhi of the station of immeasurable meanings', directly clarifies entering concentration.

2.63

Question:

2.64

The buddhas have never emerged or entered; for what cause and condition does he enter samādhi?

2.65

Answer:

2.66

One must recognize herein three kinds of preaching the Lotus Sūtra: First, preaching the Immeasurable Meanings directly explains the purity of the single path, which is called preaching the Lotus Sūtra. Second, the Buddha enters the samādhi of the purity of the single path to preach the Lotus Sūtra. Third, manifesting omens is preaching the Lotus Sūtra through characteristics. Now entering samādhi has precisely two intentions: First, entering samādhi to manifest omens causes the assembly of that time to doubt, waiting for Mañjuśrī to resolve the doubt before he can arise from samādhi. Second, entering the concentration of immeasurable meanings signifies that whether speaking or silent, the Buddha constantly abides in the purity of the single path. If broadly relying on the precedents of the various sūtras, ten meanings are briefly clarified: First, what is fitting for faculties and conditions; that is, emerging and entering adapt to conditions, while movement and stillness respond to beings. Second, desiring to manifest omens, he therefore enters samādhi; this reveals that samādhi is the root of the omens, for if he did not enter samādhi, the omens would have no source. Moreover, if he manifested omens without entering samādhi, it might be feared that it was not a buddha manifesting omens; for this reason, he must enter samādhi. Third, when about to respond to conditions to preach the Dharma, one must examine the Dharma and observe the capacities; now, about to expound the ekayāna, he therefore enters samādhi. Fourth, desiring to cause sentient beings to venerate the person and respect the Dharma: because the characteristics of the Dharma are subtle and wondrous, when the Buddha wishes to preach it he must still enter samādhi; thus one knows that this Dharma is inconceivable. Fifth, the six teachers and others maintained that at all times wisdom is constantly present; the Buddha refutes this clinging, clarifying that all phenomena are formed through causes and conditions, and that wisdom is generated due to samādhi, for when stillness reaches its utmost, discernment is bright. Sixth, to show that the Buddha's samādhi is complete and his wisdom is fulfilled: entering samādhi reveals that the Buddha's samādhi is complete, while arising from samādhi to preach the Dharma manifests that the Buddha's wisdom is fulfilled; if he did not enter samādhi, the gate of samādhi would not be revealed, and if he did not preach the Dharma, the meaning of wisdom would not be manifested. Seventh, as a model for the final age: when the Buddha wishes to preach the Dharma he still enters samādhi to quiet the mind; how much more so for others wishing to preach the Dharma with distracted minds? Therefore, all must learn the Buddha's wisdom. Eighth, desiring to show the characteristic of an intelligent person: being able to contemplate well and being able to preach the Dharma well. Ninth, entering samādhi and manifesting omens gives rise to the origin of the subsequent three questions and answers, thereby allowing a brief opening that ancient buddhas have already preached the Lotus Sūtra, so that the assembly of that time, upon hearing it, does not give rise to doubt or fear. Tenth, the three mysteries benefiting beings; that is, the mental mystery of entering samādhi, the bodily mystery of emitting light, and the vocal mystery of preaching the Dharma. Furthermore, stillness itself being function is emerging, while function itself being stillness is entering; this is the non-obstruction of stillness and function, hence there are the names 'emerging' and 'entering'. The Treatise says: 'Entering samādhi clarifies freedom from all hindrances through the power of sovereignty. This power is twofold: First, according with sentient beings to provide antidotes, gather them in, and awaken the factors of bodhi; this is unsurpassed bodhi, called good medicine. Second, to provide antidotes for the firmly clung-to afflictions from immeasurable kalpas, namely the disease of clinging to the three vehicles. It also means causing them to know the disease and recognize the medicine.' 'Samādhi' is translated here as 'station where the correct mind proceeds', and also as 'attuned and upright concentration'.

2.67

Question:

2.68

Why does he not enter the Lotus Samādhi, but rather enters the concentration of immeasurable meanings?

2.69

Answer:

2.70

Some say: since it is the introductory portion of the Lotus Sūtra and not yet the main sūtra, he does not enter it. Some say: if he entered the Lotus Samādhi, Maitreya and others would immediately be able to fathom it; now, wishing to make them unable to surmise it, he therefore does not enter the Lotus Samādhi. Now it is clarified that the overarching theme of this sūtra has in general two approaches: First, within the one Buddha-yāna discriminately preaching three, which means arising from the root to produce the branches. Second, converging the three to the one, which means gathering the branches back to the root. The Immeasurable Meanings Sūtra above clarified the meaning of arising and producing, which revealed the Lotus Sūtra's arising from the root to produce the branches; now returning to enter the concentration of the station of immeasurable meanings reveals that this sūtra clarifies gathering the branches back to the root. Since these two are the beginning and the end of the sūtra, they serve as the preface for opening and developing. Furthermore, preaching the Immeasurable Meanings Sūtra above meant that arising from the one to produce the many is preaching the single Dharma; now entering the concentration of the station of immeasurable meanings means returning to enter the single Dharma; thus emerging and entering are both the purity of the single path, revealing that the Lotus Sūtra is also like this; hence it serves as the preface to the Lotus Sūtra.

2.71

Question:

2.72

Why do both speaking and silence abide in the one?

2.73

Answer:

2.74

To reveal that there is only the single path and no second; hence whether speaking or silent, he constantly abides in the one. Furthermore, the Buddha instructed his disciples to constantly practice two things: first, noble preaching of the Dharma; second, noble silence. 'Noble preaching of the Dharma' means emerging from the contemplation of the true aspect to preach the Dharma of the true aspect. 'Noble silence' means having finished preaching the true aspect, returning to enter the contemplation of the true aspect. Therefore, whether moving or still, speaking or silent, all accord with the true aspect, and the true aspect is the purity of the single path. Preaching the Immeasurable Meanings Sūtra above was noble preaching of the Dharma; now returning to enter this concentration is noble silence.

2.75

Question:

2.76

Previously it was called the Immeasurable Meanings Sūtra; why is it now also called samādhi?

2.77

Answer:

2.78

Illuminating while constantly still is called concentration; still while constantly illuminating is called wisdom. When wisdom is expressed externally, it is called a sūtra; when stillness reaches its utmost internally, it is called concentration. 'Unmoving in body and mind' concludes the above two meanings. By the body being unmoving, it concludes the above uprightness of the body; by the mind being unmoving, it concludes the above stillness of the mind. The ultimate person realizes the true aspect and yet possesses body and mind; though having a body, it is not an ordinary body, and the body is unmoving; though having a mind, it is not an ordinary mind, and the mind is unmoving; therefore the body is like withered wood and the mind is like dead ashes. Furthermore, the body and mind being unmoving reveals that the time of the Buddha's arising from concentration is not predetermined, giving rise to the subsequent doubts and questions.

2.79

From 'At that time the heavens rained māndarāva flowers' onward is, fourthly, the preface on manifesting omens.

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Question:

2.81

He should preach the Dharma directly; why is it necessary to manifest omens?

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Answer:

2.83

This is preaching the Lotus Sūtra through characteristics: raining flowers and shaking the earth signify the signs of those who are transformed becoming buddhas; emitting light signifies the sign of the transformer preaching the Lotus Sūtra. Furthermore, since an extraordinary Dharma is to be preached, it must induce exceptional omens; this is simply the natural course of principle. Moreover, if preached abruptly, it would not generate veneration; only by astonishing the ears and eyes will they then thirst for it with longing. Furthermore, manifesting omens inspires their faith, while preaching the Dharma generates their awakening and understanding. Furthermore, manifesting omens causes them to plant merit, while preaching the Dharma causes them to cultivate wisdom. Moreover, these are precisely the two kinds of bringing forth children: through the robe-lap and the low table; the robe-lap serves as a metaphor for supernatural powers, and the low table serves as an analogy for preaching the Dharma. When the Buddha first attained the path, they could not yet be used; now, as he is about to depart the world, they can finally be used.

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Question:

2.85

How many kinds of omens are there?

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Answer:

2.87

Guangzhai said: 'First, six omens are manifested in this land, and next, six omens are manifested in other lands, making twelve omens in all. The six omens manifested in this land are: 1. preaching the Dharma, 2. entering concentration, 3. raining flowers, 4. shaking the earth, 5. the assembly's rejoicing, and 6. emitting light. Bundling these six omens, they make three pairs: preaching the sūtra is approaching the capacities to create teachings, while entering concentration is quietly discerning the principle before him—this is the pair of movement and stillness. Above, the heavens rain four kinds of flowers; below, the earth shakes in six ways—this is the pair of above and below. The assembly present inwardly rejoices in their minds, while the Tathāgata outwardly emits bright light—this is the pair of internal and external.' Now we maintain that among the six clauses, three clauses are not omens. How is this known? The Commentary says: 'When the Buddha enters the king of samādhis, he manifests seven kinds of auspicious signs, not counting entering concentration'; thus we know entering concentration is not an omen. When the assembly of that time beheld the omens, they rejoiced, just as in the Pañcaviṃśatisāhasrikā when the assembly beheld the omen of the earth shaking, their minds gave rise to harmony and joy; thus we know the assembly's joy is also not an omen. Preaching the sūtra is merely a teaching responding to conditions and is also not called an omen; if preaching the sūtra were an omen, why did Maitreya not ask about the intention of preaching the sūtra? Entering concentration and the like are subject to the same objection. Now it is clarified that among the six kinds, only three are omens, namely raining flowers, shaking the earth, and emitting light. The Dazhidulun says: 'When the Buddha enters the king of samādhis, he manifests seven kinds of omens'; now, entering the immeasurable meanings samādhi, he manifests three kinds of omens.

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Question:

2.89

Why are only three omens manifested?

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Answer:

2.91

Now it is clarified that because this Dharma exhausts principle, there are omens of ultimate greatness. Speaking of what is great, they do not go beyond three kinds: heaven acts as its omen, earth acts as its omen, and the Buddha, as the lord of heaven and earth, further displays auspicious portents. Just as with the greatest of evils, heaven brings about its disasters, earth displays its calamities, and spirits manifest their anomalies. Furthermore, to signify that the buddhas of the three periods of time all preach the ekayāna and that sentient beings of the three capacities all return to non-duality, three omens are manifested.

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Question:

2.93

The Book [of Documents] says: 'When an enlightened ruler instructs the world with filial piety and benevolence, the red crow soars and the old man appears; when benevolent virtue nurtures beings, sweet springs well forth and auspicious grain grows; when the one-horned beast emerges, all under heaven is at peace; when governance wins the hearts of the people, interlocking plums grow. Thus, when virtue fills within, omens are expressed without.' Now, what does each of these three omens signify?

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Answer:

2.95

To show that the fourfold assembly of śrāvakas together return to the ekayāna, heaven rains down four kinds of flowers; to show that humans, devas, and the six destinies all attain Buddhahood, the earth trembles in six ways. As the attainment of Buddhahood by these two [groups] must rely on the preaching of the Lotus Sūtra, [the Buddha] emits light to signify this. Furthermore, heaven raining down four kinds of flowers signifies that sentient beings of the four vehicles will all become Buddhas; the earth trembling in six ways signifies that sentient beings of the six destinies will equally awaken to non-duality. As the attainment of Buddhahood by these two [groups] is entirely due to the preaching of the Lotus Sūtra, the omen of light signifies it. Furthermore, heaven raining down four kinds of flowers signifies that sentient beings in the heavens above ought to awaken to the ekayāna; the earth trembling in six ways signifies that conscious beings in the earth below will equally ascend to non-duality. That those above in heaven and below on earth alike completely awaken is entirely due to the Buddha's preaching of the Lotus Sūtra; hence the omen of light signifies it. Furthermore, heaven raining flowers signifies that preaching the ekayāna causes the heavenly spirits to rejoice; the earth below trembling signifies that expounding non-duality causes the earthly deities to leap with joy. That which brings about their rejoicing and leaping in every case relies upon the Buddha; hence the emitting of light signifies it.

2.96

With respect to the text, there are four parts: first, the omen of the raining of flowers and the shaking of the earth; second, explaining that the assembly at that time, beholding the omens, rejoiced; third, the omen of the Buddha emitting light; fourth, the assembly at that time beholding the omen of light. This constitutes two pairs of stimulus through raining [and trembling] and response through raining [and trembling]. First it explains the raining of flowers; next it explains the shaking of the earth. "At that time" refers to the time when flowers rained down, which is precisely the time when the fourfold assembly, hearing the sūtra, awakened to the ekayāna. "Heaven rained" refers to the place from which flowers rained down. In terms of events, as extraordinary Dharma was to be preached, it induced the offerings of the devas; hence Mañjuśrī's verse says: "Heaven rained down māndārava flowers, / Heavenly drums sounded spontaneously, / Devas, nāgas, ghosts, and spirits / Made offerings to the Honoured One among Men." In terms of principle, "heaven" signifies purity; as the minds of the fourfold assembly grasping tightly [to views] were purified, they were able to hear the sūtra and achieve Buddhahood. "Māndārava flowers" directly clarifies the names of the four flowers that were rained down. That only four flowers were rained down directly signifies that the fourfold assembly achieves Buddhahood: the first two flowers signify that the two monastic assemblies achieve Buddhahood; the latter two flowers signify that the two lay assemblies achieve Buddhahood. Furthermore, previously it was not explained that the four vehicles achieve Buddhahood, but now they are all gathered together into the Buddha vehicle; hence only four flowers are rained down. Also, the first two are white flowers, signifying that the outflow-free good of śrāvakas and pratyekabuddhas achieves Buddhahood; the latter two are red flowers, signifying that the outflow-bound good of humans and devas also achieves Buddhahood. That among the four flowers, the small are rained down first and the large are rained down later signifies that practice proceeds from small to large, and enters from shallow to deep. Regarding "māndārava flower", Daolang of Hexi says: "It is the name of a heavenly flower. It also exists in the Central Land; its color resembles red yet is yellow, like blue yet purple, like green yet red." Regarding "mañjūṣaka flower", it is also the name of a heavenly flower. Its color is brilliant white, such that no whiteness can serve as an analogy for it. The Zhujing says: "Flower conforming to will, as it appears in accordance with the wishes of the devas; hence its name." "Mahāmāndārava flower" is the great flower conforming to will; this comes from the Zheng fahua jing. The Daoxing translates it as 'flower accomplishing intent'. "Mañjūṣaka flower" is a round flower. The next is the great round flower. Guangzhai says: "The first two are the red round flower and the great red round flower; the latter two are the white round flower and the great white round flower."

2.97

"Scattering them over the Buddha and the great assembly": in terms of events, it means making offerings to the Buddha and the assembly. In terms of what is signified, it clarifies that the assembly, having practiced the cause, will definitely attain Buddhahood.

2.98

"The entire Buddha-world shook in six ways": second, this explains the omen of the shaking of the earth. Going from heaven to earth represents the sequence. In terms of the signified meaning, although this sūtra unites the four vehicles to return equally to the single ultimate, the essential purpose of the teaching arises precisely for śrāvakas and pratyekabuddhas, extending secondarily to the two vehicles of humans and devas. Therefore, the earlier raining of the four flowers signifies the entry of the fourfold assembly of śrāvakas into the Buddha vehicle, and later extends to humans, devas, and the six destinies returning together to non-duality. Hence the Parable Chapter says: "Preaching for the sake of the śrāvakas the Mahāyāna sūtra named the Lotus of the Wonderful Dharma." That it does not directly say it is preached for humans and devas is proof of this. "The entire Buddha-world": as the land ruled by Śākyamuni entirely shook, it is called "entire"; hence the lower text says: "And this world shook in six ways." It can also be that the Buddha lands of the ten directions all shook, which is called "entire"; hence Mañjuśrī's verse says: "All Buddha lands / Immediately shook greatly." Furthermore, the Pañcaviṃśatisāhasrikā says: "That land is at the outermost edge, which is the edge of conditions for Śākyamuni's conversion." Here, clarifying the meaning of "entire" indicates that the conditions of those who can be converted are all-encompassing.

2.99

"Shook in six ways": this refers to two kinds of six. First, shaking at six times, which refers to descending into the womb, initial birth, leaving home, attaining the Way, turning the wheel of the Dharma, and entering nirvāṇa. The present [occurrence] is one among these six, namely turning the great wheel of the Dharma; hence it shook greatly. Furthermore, there are six modes of shaking: first, moving; second, rising; third, surging; fourth, trembling; fifth, awakening; sixth, roaring. Swaying restlessly is "moving"; heaving unevenly like scales or mounds is "surging"; ascending from below to a height is "rising"; producing a low, rumbling sound is "trembling"; bursting forth with a crashing noise is "roaring"; causing sentient beings to awaken is "awakening". Each of these has three [grades], making eighteen aspects of shaking. In the Pañcaviṃśatisāhasrikā, "surging" is further opened into six, meaning that "moving" and the others each have six, which makes six times six, or thirty-six. The present text briefly mentions "trembling" and "moving".

2.100

From "At that time, in the assembly" downward: second, beholding the omens with rejoicing. The text has two parts: first, explaining the persons beholding the omens. First, distinguishing the fourfold assembly: because the four flowers above directly signified the fourfold assembly awakening and entering the ekayāna, it now clarifies that the fourfold assembly, beholding the omens, rejoiced. "And the devas, nāgas [and so on]": because the six modes of earth-shaking above signified that humans, devas, and the six destinies all universally attain Buddhahood, it now lists the assembly of the six destinies rejoicing. That it does not list the bodhisattvas beholding the omens with rejoicing is because from the past it had already been preached that bodhisattvas become Buddhas, and thus there was no omen signifying this. The reason it does not clarify the bodhisattvas' rejoicing is that in the past the four vehicles had not yet been united in attaining Buddhahood, so there were omens signifying this; therefore it says that the people of the four vehicles beheld the omens and rejoiced. "Humans and non-humans": the ghosts and spirits of the eight classes were originally all non-humans, but transformed into human forms to come and listen to the preaching of the Dharma; hence they are called "humans and non-humans". From "All these in the great assembly" downward: directly clarifying their rejoicing. "Joining palms" signifies that the physical form had no divergent action; "single-mindedly" clarifies that the mental focus had no other object. Now, joy and reverence intermingled truly accord with the feeling of thirsting anticipation; various extraordinary omens arose simultaneously, prompting the surmise that an extraordinary teaching was to be given.

2.101

From "At that time the Buddha emitted a ray of light from between his eyebrows" downward: third, next displaying the omen of light.

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Question:

2.103

Why are the raining of flowers, the shaking of the earth, and the emitting of light not combined into a single category, but instead the first two omens are explained followed by beholding the omens, and then the light is manifested, with beholding the omen explained after that?

2.104

Answer:

2.105

Although there are three omens, their doctrinal perspectives are only two: the first two omens signify those who are transformed, and hence it explains that those who are transformed beheld the two omens; now distinguishing the emitting of light, it is the omen of the one who transforms, and hence it first explains the omen of light and afterwards distinguishes beholding the omen. Furthermore, the first two are omens of the dependent retribution, while the latter is an omen of the primary retribution; again, the former are omens manifested through mental action, while the latter is an omen manifested through bodily action. Now, wishing to distinguish the difference between the two omens and the distinctiveness of the two viewings, they are not treated together in one place. Relying on the Fahua lun: as for the sequence of arising, first entering samādhi manifests the omens, and the great assembly, beholding the omens, thirsts and longs to hear the Dharma; therefore the Buddha emits light, which is why this section follows. "At that time" is the time of emitting light. "The Buddha" is the person emitting light. "Between the eyebrows" is the location from which the light is emitted. Not below from the feet, nor above from the crown of the head—emitting light from between the eyebrows signifies that the ekayāna is the Dharma of the Middle Way. "White curl" (ūrṇā): "white" signifies that the principle is clear and radiant; "curl" (fine hair) signifies that the teaching is without the slightest obscurity. The Da zhidu lun presents a Hīnayāna explanation of the mark of the white curl, saying: "When stretched out, it is five feet long; when coiled up, it is like a spiral shell." The Guanfo sanmei jing says: "When he was crown prince, it was five feet long; when under the tree, it was one zhang, four feet, and five inches; when attaining the Way, it was one zhang and five feet. When stretched out, both inside and out possess a pure, clear, white light; when released, it ceases its clear light and coils back between the two eyebrows." Sūtras sometimes state that it turns gracefully to the right like the midday sun, or that it is like a heavenly white jewel. "Light" is the actual emitting of light. It signifies that the torch of wisdom of equal, great prajñā is about to shine forth, and so the body's light radiates beforehand. The light has two meanings: first, it can illuminate objects, an analogy for this sūtra illuminating the principle of the ekayāna; second, it can extinguish darkness, signifying that this sūtra can extinguish the delusions of the two vehicles. From "illuminating the eastern direction" downward: the area illuminated by the light. That it illuminates only one direction and does not illuminate the other nine directions signifies that there is only the ekayāna and no other vehicle. That among the ten directions it illuminates only the eastern direction is because the east is the root of all directions, signifying that the ekayāna is the root of the three vehicles; hence in the past three were spoken from the one, and now the three are gathered back to return to the one. "Eighteen thousand worlds": this signifies that the fruit of preaching the ekayāna is already complete, like ten thousand; the causes of the ekayāna are not yet rounded out, like eight thousand. Furthermore, it signifies that the ekayāna is real and thus its principles are complete, like ten thousand; the three vehicles are expedient means and not yet complete, hence like eight thousand. Alternatively, in explaining the worlds having a definite number, this clarifies that stimulus and response correspond with one another: since the stimulus of sentient beings is not all-pervasive, the response of the Buddhas is likewise not universal. "Nowhere did it not reach": the vehicle has ten meanings, signified by ten marks. 1. It has the meaning of being supreme, signified by the head. 2. It has the meaning of the Middle Way, signified by between the eyebrows. 3. It has the meaning of being clearly manifest, signified by white. 4. It has the meaning of being without the slightest obstruction, signified by the fine hair. 5. It has the meaning of destroying darkness, signified by light. 6. It has the meaning of non-duality, signified by one direction. 7. It has the meaning of being the root, signified by the eastern direction. 8. It has the meaning of the fruit vehicle being complete, signified by ten thousand. 9. It has the meaning of the causal vehicle being incomplete, signified by eight thousand. 10. It has the meaning of completely expounding the principles of cause and effect, signified by reaching everywhere. "Reaching down to the Avīci Hell and up to the Akaniṣṭha Heaven": the above distinguished horizontal illumination, revealing the Buddhas' affairs; now it clarifies vertical illumination, revealing sentient beings' affairs. Illuminating the hells clarifies that suffering is pitiable; illuminating the peak of existence reveals that pleasure is also impermanent. Since they are suffering and impermanent, it causes [them] to weary of sentient beings' affairs and awaken and enter the Buddha's affairs.

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法華義疏 — Classical Chinese