法華義疏 3

English (machine translation) 3

Language: English

3.2

Expedient Means Chapter, Second: Part One

3.3

There are four gates: 1. the gate of context; 2. the gate of explaining the title; 3. the gate of identity and difference; 4. the gate of general and specific.

The profound resonance of this sūtra begins by praising the Buddha's wisdom as extremely profound, and Prabhūtaratna praises it as good, declaring the great wisdom to be impartial; thus, though the text comprises seven scrolls, its essential message returns to the ekayāna. Now, on what grounds does it first clarify upāya?

3.6

Answer:

3.7

Intending to reveal the ekayāna as the real, one must first clarify the triyāna as upāya. If one does not first clarify the triyāna as upāya, then one cannot reveal the ekayāna as the real. Therefore this sūtra states, "Opening the gate of upāya to show the mark of the real." The Zhujing says, "Having sounded the inception of aiming at unity, one should first distinguish the intention behind dividing into three," both of which are proofs of this.

3.8

Regarding the gate of explaining the title: in foreign languages it is called *upāyakauśalya*: *upāya* is called 'expedient means' (fangbian), and *kauśalya* is called 'supreme wisdom', meaning the supreme wisdom of upāya. However, the term *fangbian* can be interpreted separately or jointly. As for explaining them separately, there are three meanings in total: First, explaining them in terms of principle and teaching: when the principle is correct (fang), it is called *fang*; when the words are skillful (qiao), it is called *bian*. This means that its meaning is deep and far-reaching, and its speech is skillful and apt; because text and meaning are cited together, it is called *fangbian*. This explanation applies generally to both the Great and the Lesser [vehicles], and is not restricted to the triyāna. Second, the domain to which sentient beings attend is *fang*, while the Tathāgata's teaching suited to transforming them is called *bian*. This is to prescribe medicine according to the illness, relying on the domain (fang) to administer what is suitable (bian); because both capacity and teaching are cited, it is called *fangbian*. This also applies generally to both the Great and the Lesser [vehicles], and is not restricted to the triyāna. Third, stepping onto peril yet attaining security is called *fang*; receiving the teaching and gaining benefit is called *bian*. The peril of the five turbidities cannot be pacified without the triyāna, hence it is said to step onto peril yet attain security; receiving the teaching of the triyāna, one then immediately gains benefit. Thus the teaching is taken as *fang* and the benefit as *bian*; because teaching and benefit are both cited, it is called *fangbian*. This also applies generally to both the Great and the Lesser [vehicles], and is not restricted to the triyāna. Next, explaining them jointly has three meanings in total: First, upāya is the name for skillfulness; skillfulness is the function of wisdom. In principle there are really not three, but through the power of upāya three are expounded; hence it is called skillfulness.

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Question:

3.10

If there are not three and yet three are spoken of, how is that called skillfulness?

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Answer:

3.12

Because through there being no three and yet three being spoken of sentient beings ultimately attain real benefit, it is called skillfulness.

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Question:

3.14

Since they attain real benefit, it ought to be called the real; why then call it upāya?

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Answer:

3.16

Speaking in terms of benefit, it may also be termed the real. Now, looking toward the principle, there are really not three, yet provisionally three are spoken of; judging the teaching in light of the principle, it is called upāya.

3.17

Second, expounding the triyāna is in order to cause sentient beings to awaken to and enter the ekayāna; thus this triyāna serves as the graduated path toward the ekayāna, and is therefore called upāya. As a subsequent passage says, "I establish this upāya to cause them to enter the Buddha's wisdom"; and it also says, "My teachings of these nine divisions have entering the Mahāyāna as their foundation." Therefore, expounding the triyāna is the upāya for the ekayāna. Third, combining the preceding two meanings completely establishes a single purport: the reason for speaking of three when there are no three is to desire that through the three they awaken to the non-three; thus the two statements combine to form a single intention.

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Question:

3.19

How many kinds of upāya of the triyāna are there?

3.20

Answer:

3.21

There are three kinds in all: 1. Body upāya: such as manifesting as the two vehicles, the elder in dirty clothes, and the Buddha under the king of trees. 2. Speech upāya: that is, when there are no three, speaking of three, meaning falsely pointing outside the gate and declaring there are three carriages. 3. Mind upāya: that is, the two reflections: first, reflecting and remembering the past Buddhas; second, reflecting that I have appeared in an evil world of turbidities. This accords above with the ancient Buddhas and conforms below with sentient beings; these two kinds of conditions give rise to the wisdom of upāya, which is called mind upāya.

3.22

Regarding the gate of identity and difference:

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Question:

3.24

Earlier [masters] also clarified that the triyāna is upāya and the ekayāna is the real; how does this differ from the present [view]?

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Answer:

3.26

Now, outlining the sūtra from beginning to end, there are four points overall: First, taking the triyāna as upāya and the ekayāna as the real. The reason for establishing this meaning is that those who received the teaching in the past clung to the three as real, not knowing that the three are upāya; in order to lead them to practice, it explains that the three are upāya and the one is the real, causing them to abandon the three so as to enter the ekayāna. Second, although the followers who received the teaching abandoned the three, they subsequently became attached to the one as real; while coarse delusion had been removed, subtle defilement soon arose. In response to them, it clarifies that both the three and the one are upāya, and that neither-three-nor-one is what is called the real. Third, those who received the teaching then recognized that the two [aspects] are upāya, but they further became attached to the dual negation as the ultimate principle. Therefore, it now clarifies that three and one are duality, while neither-three-nor-one is called non-duality; both duality and non-duality are upāya, and neither-dual-nor-non-dual is the real. Fourth, duality and non-duality up to neither-dual-nor-non-dual are still four propositions, which have not escaped names and words, and are together termed upāya; the quiescent aspect of all dharmas, which cannot be proclaimed in words, is the real. Since upāya of the vehicle and the real of the vehicle have four levels, upāya of the body and the real of the body also have four propositions: First, taking the short [lifespan] as upāya and the long [lifespan] as the real. Second, taking both long and short as upāya, and neither-long-nor-short as the real. Third, long and short are duality, and neither-long-nor-short is non-duality; both duality and non-duality are upāya, and neither-dual-nor-non-dual is called the real. Fourth, duality and non-duality, neither-dual-nor-non-dual, are still four propositions and have not departed from names and words; they are all termed upāya. The Tathāgata's dharmakāya, wherein the four propositions are forgotten and the hundred negations are completely extinguished, is alone called the real. Hence the "Lifespan Chapter", in explaining the dharmakāya, states: "neither real nor false, neither as such nor different, possessing the ten negations," as expounded in that text.

3.27

Regarding the gate of the universal and the distinct: speaking in terms of the distinct, it properly takes the triyāna as upāya; discussing it in terms of the universal, upāya has the sense of skillfulness, and skillfulness connects both past and present. Now wishing to integrate the reasons for the three and the one, and to praise the skillfulness of the Buddhas—why is this? In the past he distinguished the three teachings, and now he expounds the ekayāna; if earlier and later contradicted each other, the meaning becoming spears and shields, then beings would not generate faith. Therefore, integrating and explaining them, he says: The reason why there were three in the past and one now is simply that he deeply discerned beings' capacities and skillfully dispensed the teaching, so they do not contradict each other. Therefore upāya is the general designation for the three and the one, and the universal title for past and present; it is on this account that the opening title is designated the "Expedient Means Chapter". Yet this meaning is difficult to comprehend; it is now illuminated through four propositions: First, past opening and present covering. This means opening the three in the past and covering the three in the present. Second, past covering and present opening. This means covering the one in the past and opening the one in the present. Third, past and present both covering. Covering the one in the past and covering the three in the present. Fourth, past and present both opening. Opening the three in the past and opening the one in the present. The reason these four propositions exist is that in all cases the Tathāgata knows the capacities and understands the dharmas, skillfully acting as a condition, without mutual contradiction; thus they are all termed upāya. Therefore upāya connects past and present. Next, the four propositions of having no upāya are adduced to reveal it by contrast: First, the past capacity clung to the three, covering the Buddha's one, not knowing that speaking of the three was to open the one. Second, the present capacity clings to the one, covering the Buddha's three, not knowing that although it is one, it does not lose the three. Third, clinging to an intrinsic-nature three, covering the Buddha's causal one and three. Fourth, clinging to an intrinsic-nature one, covering the Buddha's causal three and one. Past attachments such as these are all without upāya; therefore being without upāya also connects past and present.

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Question:

3.29

Which passage clarifies that upāya connects past and present?

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Answer:

3.31

The passage below on the three requests says, "the foremost upāya of the Buddhas." Now, the triyāna is upāya and is not called foremost, while the ekayāna is foremost and is not called upāya. Now saying "foremost upāya," one knows that it is the skillful wisdom of the Buddhas that is called foremost upāya; because he possesses this skillful wisdom, he is able to speak of the one and the three.

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Question:

3.33

Can one also say that the ekayāna is called upāya, and therefore it is called the Expedient Means Chapter, or not?

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Answer:

3.35

That is also permissible. Hence the Śrīmālādevī Sūtra says, "the great upāya of the ekayāna," which is the great skillfulness of the Buddhas. The Śrīmālādevī illuminates the ekayāna while its title calls it "the great upāya of the ekayāna"; at the head of the Lotus Sūtra's revelation of its doctrine, it is also fitting to employ the ekayāna as upāya.

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Question:

3.37

For what reason is the ekayāna employed as upāya?

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Answer:

3.39

Just as the Śataśāstra relies on emptiness to abandon merit, yet the text of the treatise says, "abandoning merit by means of signlessness," and the commentary states: through this upāya, one is then able to abandon merit; if one abandons being and remains stuck in emptiness, it is not called upāya, but abandoning being without clinging to emptiness is called upāya. The Mahāprajñāpāramitopadeśa says, "Refuting permanence while clinging to impermanence is called impermanence without upāya; refuting permanence without clinging to impermanence is called impermanence with upāya." It also says, "Refuting the two without clinging to the one is called the tolerance of dharmas." It is also like this here: in order to refute the two vehicles, he illuminates the one, yet he also does not cause them to cling to the one; therefore this one is called upāya. Why is this so? Samsara takes seizing upon signs as its source, while entering the path takes non-clinging as its root. Therefore the text below states: "With countless upāya I guide sentient beings, causing them to leave behind all attachments."

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Question:

3.41

The Śrīmālādevī, the Pañcaviṃśatisāhasrikā, and this sūtra all illuminate upāya; what is the difference between them?

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Answer:

3.43

There are four propositions overall: First, combining vehicles and combining wisdom: as when the Śrīmālādevī combines the five vehicles into the ekayāna, hence called combining vehicles; whether provisional or real, they are collectively termed the great upāya, hence called combining wisdom. Second, opening vehicles and opening wisdom: as when the Lotus Sūtra says, "illuminating the one as provisional, illuminating the one as real." Third, opening vehicles and combining wisdom: also as when this sūtra outlines the past two and the present one, hence called opening vehicles; these three and one are all the Tathāgata's skillful upāya knowing capacities and discerning dharmas, hence called combining wisdom. Fourth, combining vehicles and opening wisdom: as when the Pañcaviṃśatisāhasrikā generally explains that all vehicles enter the Mahāyāna, as the "Chapter on Converging Principles" states: "whether Buddha-dharmas, bodhisattva-dharmas, or two-vehicle dharmas, all enter the Mahāyāna," hence called combining vehicles; within the Mahāyāna it then opens the two wisdoms of emptiness and being, hence called opening wisdom.

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Question:

3.45

Since the Pañcaviṃśatisāhasrikā has already illuminated that all dharmas enter the Mahāyāna, how does it differ from the Lotus Sūtra?

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Answer:

3.47

The Pañcaviṃśatisāhasrikā has already unified dharmas, but has not yet unified persons. As for unifying dharmas, it wishes to clarify that the Mahāyāna leaves no dharma ungathered; hence the Pañcaviṃśatisāhasrikā says, "If there are true words that gather all good dharmas, it is prajñā." As for not yet unifying persons, it is merely that when the two-vehicle persons arrived at the Pañcaviṃśatisāhasrikā, their capacity for the Great had not yet matured; therefore it did not yet unify persons. The Lotus Sūtra, however, unifies both persons and dharmas: unifying persons, they are therefore collectively called bodhisattvas; unifying dharmas, it is called the ekayāna. Furthermore, the Mahāyānasaṃgraha says: "There are two kinds of unification: first, explicit unification; second, implicit unification." Implicit unification is like the Pañcaviṃśatisāhasrikā illuminating that all dharmas enter the Mahāyāna; explicit unification is like the Lotus Sūtra unifying persons. There are also two unifications: first, unification of principle; second, unification of teaching. Unification of principle is like the Pañcaviṃśatisāhasrikā clarifying that all dharmas enter the true aspect; since the true aspect has no duality, how could there be a difference of three vehicles? The seven-fascicle Suvarṇaprabhāsa Sūtra says, "Because the dharmadhātu has no duality, the vehicles do not have three"; yet it had not yet unified the three teachings, so it is not called unification of teaching. The Lotus Sūtra unifies both principle and teaching.

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Question:

3.49

The triyāna is upāya; can it also be called real, or not?

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Answer:

3.51

There are four propositions overall: First, real in the past and provisional in the present: this refers to viewing the past three in contrast to the present one. Second, both past and present are real: the past takes the three as real, and the present takes the one as real. Third, both three and one are provisional: discussed in view of the correct path, there has never been three or one; both three and one are opening the path and are called gateways to the path, so both are provisional. Fourth, real in the present and provisional in the past: the present takes the one as real, and in relation to the past it is non-real in meaning, termed provisional.

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Question:

3.53

Is the human and heavenly vehicle also upāya, or not?

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Answer:

3.55

If one speaks of the Thirty-Three Devas as permanent, joyful, self, and pure, pointing to yellow leaves as true gold, it is also upāya. If one speaks directly of the five precepts and ten virtuous deeds bringing about human and heavenly bodies, it is not called upāya.

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Next, opening the divisions of the text: from this chapter onward up to the gāthās assessing merits in the "Distinction of Merits Chapter", the fifteen and a half chapters of the sūtra are called the central exposition. Broadly divided into two, there are ten kinds overall: First, from the first chapter up to the "Dharma Master Chapter", there are nine chapters in all, clarifying upāya of the vehicle and the real of the vehicle; next, after the "Jeweled Stūpa Chapter" has ended, there are six and a half chapters of the sūtra, clarifying upāya of the body and the real of the body. The triyāna of former days refers to upāya of the vehicle; now clarifying the ekayāna refers to the real of the vehicle. The body of arising and ceasing of former days refers to upāya of the body; now the body without arising and ceasing refers to the real of the body.

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Why are these two opened together? Śākyamuni's single conversion has three periods overall: first, dual expounding; second, dual covering; third, dual opening. As for dual expounding: when the Buddha first attained enlightenment, at the assembly of the Avataṃsaka, he expounded the ultimate dharma for the great beings and clarified the complete and perfect body; hence the elder sitting on the lion throne displaying the precious objects was precisely this matter—therefore it is called dual expounding. Yet those of small capacity were not capable of it; therefore at the assembly in the Deer Park, he concealed the one and illuminated the three, covering the fundamental and opening the traces. On this account, the elder halted the nearby envoy and dispatched others instead, taking off his precious royal garments and donning soiled, ragged clothes; this was precisely this matter, termed dual covering. Arriving at the assembly of the Lotus Sūtra, he opened both provisionals together and simultaneously demonstrated both reals, termed dual opening. The initial dual expounding is called the fundamental wheel of the Dharma; the subsequent dual covering is called the branch-and-twig teaching; the later dual opening is called gathering the branches and returning to the root. These three gates are not only Śākyamuni's single conversion, but collectively embrace the teaching gates of all Buddhas. The Lotus Sūtra's gathering and integration completely possesses the three gates from beginning to end; it is only in contrast to the past dual covering that it is termed dual opening.

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Second, broadly clarifying the Buddha's conversion, there are three gates overall: Before the Lotus Sūtra, gathering all errors to return to the correctness of the five vehicles is termed the gate of gathering the erroneous and returning to the correct. The first section of this sūtra unifies the differences of the five vehicles to return together to the single path, termed the gate of gathering differences and returning to sameness. The latter section of this sūtra clarifies the fruit of the dharmakāya, termed the gate of leading causes to proceed toward the fruit. These three gates leave no teaching ungathered and no person unconverted; in contrast to the past, this sūtra has only two gates, but if unifying and integrating from beginning to end, it possesses the three gates, as set forth in the Profound Meaning.

3.59

Third, broadly clarifying the Buddha's deeds, there are three wheels: first, knowing others' minds; second, manifesting supernatural powers; third, expounding the teaching gate. These three wheels leave no Buddha deed ungathered and no living being unconverted. Yet the first section of the sūtra unifies the teachings of the five vehicles to return to the ekayāna, termed the wheel of expounding the Dharma; the latter section of the sūtra clarifies extending or contracting at will, and adapting long or short lifespans to convert, which is the wheel of supernatural powers. Hence the earlier text says, "It is to expound the Buddha's wisdom that the Buddhas appear in the world," and a later chapter of the sūtra says, "the Tathāgata's secret supernatural power," which are its proof.

3.60

Fourth, to explain generally, the virtues of the Buddha are of three kinds: first, the dharmakāya; second, prajñā; third, liberation. Because he takes the true Dharma as his body, it is called the dharmakāya. Because there is no object he does not illuminate, it is called prajñā. Because there is no defilement that is not exhausted, it is called liberation. The reason the Buddha's virtues are explained as only three is that with the dharmakāya and prajñā, no virtue is not complete, and with the single gate of liberation, no defilement is not exhausted. Yet that wherein virtues are all complete is further divided into two: first, the dharmakāya; second, wisdom—just as a person in the world has both a body and wisdom. Furthermore, the dharmakāya is the substance, and wisdom is the function. Furthermore, that internal wisdom illuminates everything is prajñā, while that external resonance responds to everything is due to the efficacy of the dharmakāya. Furthermore, to counter saṃsāra there are only these three: the dharmakāya is spoken of to counter the retribution obstacle of saṃsāra; liberation is spoken of to counter the karma obstacle of saṃsāra; and prajñā is clarified to counter the affliction obstacle. Furthermore, taking the twelve links of dependent origination in summary, they do not go beyond the three paths: namely, the path of suffering, the path of karma, and the path of afflictions. The Tathāgata ascended to the summit of the mountain of the middle way and ultimate truth, parting from the parents of ignorance; therefore he is forever free of the three paths and possesses the three virtues. Furthermore, in contrast to the two vehicles whose three virtues are not yet complete, it is clarified that the Tathāgata's three virtues are complete. Furthermore, having the dharmakāya clarifies the Tathāgata's bodily karma; having prajñā distinguishes the Tathāgata's vocal karma; and distinguishing liberation reveals the Tathāgata's mental karma, as explained in the 'Chapter on the Four Characteristics'. Now this sūtra also completely clarifies the three virtues, which is why it is called 'subtle'. Because ordinary beings and the two vehicles do not possess the three virtues, they are called 'coarse'. However, the initial portion of the sūtra clarifies prajñā, while the latter portion distinguishes the dharmakāya; that these two are free of defilement is precisely liberation.

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Question:

3.62

That the latter portion clarifies the dharmakāya is visible in its text; how does the initial portion distinguish prajñā?

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Answer:

3.64

As stated earlier, Śākyamuni initially raised his profound voice to praise the Buddha's wisdom as extremely deep, and Prabhūtaratna voiced approval and praised the great wisdom as equal—this is precisely that matter.

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Question:

3.66

Where is the virtue of liberation clarified?

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Answer:

3.68

The 'Parable Chapter' says, 'The [practitioners of the] two vehicles merely depart from delusion and call it liberation, but in truth they have not attained complete liberation.' To say that 'merely departing from delusion is called liberation' means they have only escaped the three realms, fragmented [birth and death], and the delusions of views and thoughts; if one completely severs the five entrenchments and fully overturns both kinds of death, this is called complete liberation. It is precisely through this teaching that he discriminates them from the two vehicles, causing them to abandon their adherence to the three and return to the single culmination.

3.69

Fifth, discussing all the teachings, whether great or small, in summary: they do not go beyond the teaching of cause and effect. Yet the cause and effect of the Mahāyāna comprises two approaches: first, the universal cause and universal effect; second, the particular cause and particular effect. 'Universal cause and universal effect' universally clarifies that all Buddhas of the ten directions and the three periods of time practice identical, non-dual causes, and together attain the single ultimate effect. The text of the initial portion of the sūtra precisely clarifies this teaching, called the universal cause and universal effect. Next, clarifying 'particular cause and particular effect' specifically clarifies that Śākyamuni attained buddhahood long ago, practiced long-enduring causes in the past, and will realize the unextinguished, eternal effect in the future. The purport of the latter section of the sūtra precisely clarifies this teaching, called the particular cause and particular effect.

3.70

Sixth, clarifying all Buddhas in general: they do not go beyond the two wisdoms of provisional and real, and the two bodies of true and responsive. The wisdom that illuminates the three vehicles is the provisional; the wisdom that perceives the ekayāna is the real. The initial portion of the sūtra precisely speaks of these two wisdoms. Manifesting birth in the royal palace and attaining awakening at Gayā is the responsive body; being without beginning and without end, neither arising nor ceasing, is the true body. The latter section of the sūtra thoroughly discusses this meaning, and therefore distinguishes the two bodies.

3.71

Seventh, that this sūtra is called the 'Subtle Dharma' refers precisely to the ekayāna. Thus the 'Parable Chapter' says, 'This vehicle is subtle, pure, supreme, and unsurpassed in all the worlds.' Yet the vehicle is of two kinds: first, the Dharma that is ridden; second, the person who can ride it. Only when both the rider and that which is ridden are present is the meaning of the vehicle complete. The initial portion distinguishes the Dharma that is ridden, which is the subtlety of the Dharma; next, from the 'Apparition of the Stūpa' onward, it clarifies the person who can ride it, which is the subtlety of the person. How is this known to be so? As the 'Expedient Means Chapter' says, 'The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of meditation and wisdom, with this he delivers sentient beings'—this is the Dharma that is ridden. From the 'Apparition of the Stūpa' onward, it precisely explains the Tathāgata's permanence and impermanence, and therefore distinguishes the person who can ride it. As such, person and Dharma have no dual substance; rather, they are two meanings spoken of one correct contemplation. The meaning of commanding control is the person; the meaning of that which can serve as a model is the Dharma. Yet correct contemplation has never been person or Dharma; it is only for the sake of sentient beings that they are forcibly called person and Dharma.

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Eighth, discussing sentient beings' delusions and inversions in general, there are two kinds: first, delusion regarding the cause; second, delusion regarding the effect. The initial portion of the sūtra refutes delusion regarding the cause; the latter portion of the sūtra reproaches delusion regarding the effect. What is called 'delusion regarding the cause' means that in the past, within the one Buddha vehicle, he made distinctions and spoke of three, pointing to the great cause as a small effect. Those who clung to the teachings thereupon grasped the small effect as ultimate, not knowing that the small effect is precisely the great cause; hence it is delusion regarding the cause. Now it is clarified that 'what you are practicing is the bodhisattva path', pointing back to the small effect as that great cause and refuting their grasping that clings to self-preservation and the ultimate; hence it is refuting delusion regarding the cause. That the latter portion of the sūtra reproaches delusion regarding the effect means that the Tathāgata's body in truth has no arising or ceasing, but ordinary beings and the two vehicles took it to be impermanence with arising and ceasing. Therefore, refuting those deluded sentiments and distinguishing that the dharmakāya is eternal is why it reproaches delusion regarding the effect.

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Question:

3.74

If in the past he spoke of the great cause as a small effect, and now points back to the small effect as the great cause, can it also be that in the past he spoke of the dharmakāya as arising and ceasing, and now points back to arising and ceasing as the dharmakāya?

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Answer:

3.76

These meanings are not analogous. In the past, concealing the true forms, he spoke of the Tathāgata's body as conditioned, arising and ceasing. Now he opens the gate of expedient means to reveal the real meaning; therefore he distinguishes arising and ceasing as the traces of the response, and non-arising and non-ceasing as the dharmakāya. But those who cling to the teachings grasp the traces and are deluded about the root; hence he opens the two bodies of true and responsive. By contrast, the small effect and great cause are not two dharmas, so they are not analogous to this.

3.77

Ninth, taking the deluded inversions in summary, there are two kinds: first, self-inversion; second, other-inversion. The initial portion of the sūtra reproaches self-inversion; the latter portion of the sūtra refutes other-inversion. As for 'self-inversion', persons of the two vehicles are truly not ultimate, yet because of inversion they regard themselves as ultimate. Thus Śāriputra said, 'I now am confused and cannot understand regarding my own wisdom: is this the ultimate Dharma, or is this the path to be practiced?'—this is precisely that matter. As for the latter portion of the sūtra refuting other-inversion: the Tathāgata's fruit virtues are 'other' in relation to the two vehicles. Having deluded themselves that their own bodies had already entered the remainderless [nirvāṇa], they thought that the Tathāgata's body was likewise reduced to ashes and severed; hence it is other-inversion. Now the two sections of the sūtra refute both inversions together: the initial section of the sūtra reveals that the two vehicles are not ultimate, eliminating their self-inversion; the latter section of the sūtra clarifies that the dharmakāya is eternal, refuting their other-inversion. Once both self- and other-inversions are eliminated, all delusions are exhausted, and they forthwith change their small resolve and arouse the great aspiration. Furthermore, the initial section of the sūtra refutes their self-inversion, causing persons of the two vehicles to know that their nirvāṇa is not eternal, thereby refuting their inversion of permanence; the latter section of the sūtra refutes their other-inversion, revealing the Tathāgata's eternal body and refuting their inversion of impermanence. Once the two inversions are eliminated, they will awaken to the Way at the appointed time.

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Question:

3.79

When the initial portion of the sūtra refutes the inversion of permanence, does it fully refute the four inversions?

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Answer:

3.81

It refutes them completely. Persons of the two vehicles themselves consider their nirvāṇa to be permanent, and therefore it has bliss and purity; and although they lack a personal self, they have a dharma self, and thus also have the inversion of self. Therefore, we know that the initial sūtra completely refutes the four inversions such as permanence. The latter portion of the sūtra completely refutes the two vehicles' view that the Buddha is impermanent, suffering, empty, non-self, and impure, likewise completely refuting the four inversions. Since this sūtra from beginning to end completely refutes the eight inversions, it has fully expounded nirvāṇa, and all who ought to awaken will attain the Way. That the Buddha Dīpaṅkara did not need to preach the Nirvāṇa Sūtra was precisely with this intention. It was only because those of dull faculties had not awakened that Śākyamuni expounded the Lotus Sūtra more broadly, and later taught the Nirvāṇa teaching for them.

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Question:

3.83

Where in the preceding text does it refute the inversion of permanence?

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Answer:

3.85

The 'Parable Chapter' says, 'They have only exhausted saṃsāra, but have not in truth attained extinction.' Since it says they have 'not attained extinction', how could it be permanent? As for the subsequent refutation of impermanence, its text is easily apparent.

3.86

Question:

3.87

The two vehicles are confused about both cause and effect, and both self and other inversions—what delusion is this?

3.88

Answer:

3.89

Those persons have already overturned the four entrenchments; it is only because they have ignorance that they give rise to these errors.

3.90

Tenth, to explain generally, preaching the Dharma has two approaches: first, direct exposition; second, mutually confirming exposition. The initial portion of the sūtra is called direct exposition. 'Direct exposition' clarifies that the principle has no dual culmination and is solely the single pure path; therefore it is called 'subtle'. For this reason the text says, 'There is only a single gate, and moreover it is narrow and small.' What is called 'single' means there is no distinction of the ninety-six kinds [of non-Buddhists], nor any difference of the five vehicles; there is solely the single pure path, hence it is called 'single'. Utterly subtle and empty of obstruction, it is called a 'gate'. Because it does not admit the ordinary being's mind of craving and views, it is called 'narrow'. Because it also does not accept the two vehicles' views of annihilation and permanence, it is called 'small'. The initial portion of the sūtra precisely clarifies the single pure path and reproaches ordinary beings' craving and views and the two vehicles' annihilation and permanence; therefore it is called direct exposition. As for the latter portion of the sūtra being called mutually confirming exposition: although the preceding says that the single path is pure, one does not yet know whether this 'single' is impermanent or eternal. If it were impermanent, it would still be the same as the ninety-six kinds, and would still be identical to the differences among the four vehicles, being a coarse dharma and not called subtle. Because the single pure path is eternal and unchanging, surpassing both of the earlier differences, it is called subtle. However, since the Dharma that is realized is eternal, the person who can realize it is also eternal. Thus the Nirvāṇa Sūtra says, 'That which all Buddhas take refuge in is the so-called Dharma.' Because the Dharma is eternal, all Buddhas are also eternal. Thus, using the latter permanence to confirm the former uniqueness, the subtle meaning is first manifested; therefore it is a mutually confirming exposition.

3.91

These ten meanings are all spoken as general classifications. The preceding chapter is not devoid of the latter's intent, and the latter chapter is not devoid of the former's intent; but indicating their beginning and end at a glance and discussing them according to what predominates, they are divided in this way.

3.92

Question:

3.93

Dividing it into two sections entails the ten gates as above; if one does not divide it, how is the teaching understood?

3.94

Answer:

3.95

The sūtra is named 'Lotus of the Subtle Dharma' because from beginning to end it distinguishes the correct contemplation of the non-dual middle way; therefore it is called 'subtle'. Because it is without attainment, without reliance, and free from defilement and attachment, it is called the 'lotus'. Ordinary beings cling to existence, the two vehicles remain stuck in emptiness, and bodhisattvas cling to the middle way. In this manner, one and three, permanence and impermanence, down to the slightest grasping and clinging, are all coarse dharmas and are not called subtle; they are all defilements and entanglements, not the lotus. Now, if one merely attains the single correct contemplation, one possesses all Buddha-dharmas. Because correct contemplation is subtle and marvelous, it is called the 'Subtle Dharma'. The supreme person uses this as his body, so it is called the 'dharmakāya'. All Buddhas take this as their nature, so it is called 'Buddha-nature'. Being unique and unconstrained, it is called the 'ekayāna'. Leaving no realm unilluminated, it is called 'prajñā'. Leaving no defilement unextinguished, it is called 'nirvāṇa'. Thus it is said, 'Prajñā is a single dharma; the Buddha speaks of it with various names, establishing different terms for it in accordance with the kinds of sentient beings.' Therefore, practitioners need only contemplate the mind as pure. Hence the text says, 'For a great cause they appear in the world, namely to open the Buddha's knowledge and vision.' The Buddha's knowledge and vision is precisely correct contemplation. Although there are ten meanings, for now we follow the provisional vehicle and real vehicle, and the provisional body and real body, to divide the text into two sections.

3.96

Question:

3.97

In the initial section clarifying the real vehicle, does it primarily clarify the cause, or does it primarily clarify the effect?

3.98

Answer:

3.99

The brief explanation, the extensive explanation, and the subsequent corroborating explanation in the initial section all praise the Buddha's wisdom; hence they properly clarify the meaning of the result-vehicle. There are two points that explain why this is so: First, because the virtues of the result-vehicle are all entirely complete and its encumbrances are all completely eliminated, it is called wonderful and can be compared to a lotus flower. As for the lotus flower, because its receptacle and petals are fully complete, it is like virtues being all entirely complete; because it is pure and unstained, it is like encumbrances being all completely eliminated. Therefore it says, "This vehicle is subtle and wonderful, pure, and foremost"; thus the result-vehicle is taken as primary. The virtues of the cause-vehicle are not yet complete and its encumbrances are not yet eliminated, so it cannot be called wonderful; lacking these two aspects, it cannot be compared to a lotus flower. Second, the sūtra in the initial section properly clarifies that the results of the two vehicles are expedient means, and therefore clarifies that the one Buddha-vehicle is real; this causes [practitioners] to abandon the lesser result and seek the result of the Great Vehicle, which is why clarifying the result-vehicle is primary. Once the one Buddha-result-vehicle is clarified, the results of the two vehicles are subsumed under the cause-vehicle, causing them to cultivate the causes of a Buddha in order to seek the result of Buddhahood.

3.100

With respect to the two sections, preceding and following, each is divided into four parts. The four parts of the initial text are: first, briefly opening the three and revealing the one to shake attachments and give rise to doubt; second, when attachments are shaken and doubt arises, expressing doubt and presenting an entreaty; third, extensively opening the three and revealing the one to sever doubt and give rise to faith; fourth, explaining the dissemination. The reason there are these four sections is that the present assembly's capacity for the Great [Vehicle] was already activated, and it was appropriate to open the teaching of the ekayāna; however, their attachment to the three had lasted so long that it could not yet be extensively clarified, so [the Buddha] briefly opens the three and reveals the one to shake attachments and give rise to doubt. The followers who had received the teaching suddenly heard an unprecedented exposition, so their attachments were shaken and doubt arose, leading them to express doubt and present an entreaty. That attachments were shaken meant they could be eliminated; that doubt arose meant it could be resolved. Since they made an entreaty, he accepted the entreaty and spoke extensively, shattering those three attachments, severing that one doubt, and giving rise to faith and understanding—this completes the first cycle of preaching. Wishing to reach far into the future, he next explains the dissemination.

3.101

Pointing out the textual locations: from the beginning of this chapter through the end of the prose and verses is the first section. From "At that time, in the great assembly" through Śāriputra's three requests is the second text. From "At that time the World-Honoured One told Śāriputra" through the Conferment of Prophecy on Trainees and Adepts Chapter—seven and a half chapters—is the third text. The Dharma Master Chapter alone is the fourth text.

3.102

The initial text has two parts: first, by praising the two kinds of wisdom, vaguely opening the central doctrine; second, clearly and briefly explaining it. Why he first vaguely opens the central doctrine and afterwards clearly and briefly explains it is precisely because the principle of the one reality cannot be spoken of directly and the three attachments cannot be dismissed all at once; now, wishing to awaken sentient beings so as to sever doubt, he praises the Buddha's two kinds of wisdom as being beyond what the two vehicles can know. Praising the Buddha's two kinds of wisdom vaguely reveals the real; clarifying that the two vehicles do not know it vaguely opens the expedient. Since the preceding section was vague, the latter becomes gradually clearer; yet because it could not yet be expounded extensively, it is explained briefly.

3.103

The initial section also has two parts: first, the prose; second, the verse. The prose has two parts: first, relying on words to praise the two kinds of wisdom; second, checking speech and further praising the two kinds of wisdom. The first also has two parts: 1. praising the two kinds of wisdom of all Buddhas; 2. praising the two kinds of wisdom of Śākyamuni. Praising the two kinds of wisdom of all Buddhas also has two parts: first, the compiler of the sūtra prefaces the Buddha arising from samādhi and brings forth the person addressed; next, he directly praises the two kinds of wisdom. Regarding "At that time the World-Honoured One": the Buddha having completed the matters undertaken upon entering samādhi, the time to preach the Dharma had now arrived; hence he arose from samādhi. In terms of the three karmas: entering samādhi is the benefit of mental karma; emitting light is the benefit of physical karma; now, wishing to clarify the benefit of verbal karma, he therefore arose from samādhi. "Calmly and gracefully": this displays the mark of a great person; wishing to clarify the Great Dharma, he first shows the mark of a great person. Furthermore, "calmly and gracefully" means movement and stillness are unhindered. Thus the Śāstra says: "Revealing that the Tathāgata's power of concentration is sovereign and that no one can alarm or disturb him, he is therefore said to be calm and graceful." "Told Śāriputra": this brings forth the person addressed.

3.104

Question:

3.105

Why does he not address the bodhisattvas?

3.106

Answer:

3.107

The śrāvakas preserve for themselves the idea of ultimate attainment; now wishing to rebuke them, he therefore addresses [Śāriputra]. Bodhisattvas are free of this fault, so he does not address the bodhisattvas.

3.108

Question:

3.109

Why does he not address the pratyekabuddhas?

3.110

Answer:

3.111

In the assembly of the Lotus Sūtra, there were no persons possessing the result of a pratyekabuddha; although there were persons of the causal stage of a pratyekabuddha, they were not equal to the sharp-rooted śrāvakas, and therefore he does not address them.

3.112

Question:

3.113

How does this sūtra's opening of the central doctrine by addressing Śāriputra differ from the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra?

3.114

Answer:

3.115

The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra secretly addresses him, using this secret to cause small persons to learn the Great. This sūtra openly addresses him, overtly causing śrāvakas to cultivate the bodhisattva path; therefore it addresses him openly.

3.116

Question:

3.117

If so, how is it that the Dazhidulun says the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra is not esoteric, whereas the Lotus Sūtra is esoteric?

3.118

Answer:

3.119

The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra does not clarify that the two vehicles attain Buddhahood, but only clarifies that bodhisattvas attain Buddhahood; its meaning is easy to understand, like using medicine as medicine, and so it is not called esoteric. The Lotus Sūtra clarifies that the two vehicles attain Buddhahood, which in comparison to the past is difficult to understand, like using poison as medicine; therefore it is called esoteric.

3.120

Question:

3.121

With respect to whom is this sūtra considered difficult or easy?

3.122

Answer:

3.123

With respect to the previous teachings, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra was easy for Ānanda to understand; because bodhisattvas are great persons, and it still clarifies that great persons attain Buddhahood, Ānanda understood it; therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra was entrusted to Ānanda. The Lotus Sūtra clarifies that the two vehicles attain Buddhahood, which differs from the previous teachings and was difficult for the śrāvakas to understand; therefore the Lotus Sūtra was not entrusted to Ānanda.

3.124

The reasons for addressing the śrāvakas, according to the meaning in the Fahua lun, are five: 1. to cause śrāvakas to cultivate the great cause; 2. to cause them to attain the great result; 3. to cause śrāvakas not to be faint-hearted in cultivating the great cause and attaining the great result; 4. wishing to cause other people to reflect properly—namely, showing that when the Buddha addresses those of small aspiration he still causes them to become Buddhas, so how could other people not seek to become Buddhas?; 5. to cause śrāvakas not to give rise to the notion of 'what was to be done has been done'—hence previously he caused them to grasp the great result, and now he causes them to discard the lesser result.

3.125

Question:

3.126

Why does he not address the other śrāvakas, but solely addresses Śāriputra?

3.127

Answer:

3.128

Śāriputra's faculties and conditions were the first to ripen, and he was the first to comprehend; furthermore, he was the great general who followed the Buddha in turning the wheel of the Dharma. Moreover, now preaching the peerless, foremost wisdom, it is fitting to address a person of wisdom. In addition, it was what his faculties and conditions called for.

3.129

The phrase "The wisdom of the Buddhas is extremely profound and measureless" is the second: directly praising the two kinds of wisdom of all Buddhas. That the Buddha speaks of his own accord without anyone requesting it has two meanings: First, it shows that the Tathāgata's great compassion is pure and ultimate; when the capacity stirs, he preaches without waiting for others to entreat him. Master Sengzhao said, "A true friend does not wait to be asked, like an affectionate mother rushing to her infant." Second, wishing to reveal that the principle is profound and dark and that no one is able to ask, he therefore speaks of his own accord. As a later verse says: "Of the Dharma attained at the site of enlightenment, / None is able to pose questions." Regarding what is called wisdom, sūtra expositions differ: sometimes there is only one result-wisdom, called the as-it-is wisdom (yathābhūtajñāna); because delusion in the causal stage is not yet eliminated, what it illuminates is not yet real, whereas in the result stage there is no delusion that is not purified, so wisdom is wholly real. Sometimes two wisdoms are opened: illuminating emptiness is the knowledge of all phenomena (sarvajñatā), and discerning existence is the knowledge of all aspects (sarvākārajñatā); these take their names from the two truths illuminated, for since phenomena do not depart from the ultimate and conventional, wisdom is opened into only two. Sometimes three wisdoms are opened, as spoken in this sūtra's Entrustment Chapter: "Buddha wisdom, Tathāgata wisdom, and spontaneous wisdom." Buddha wisdom is the knowledge of all aspects; Tathāgata wisdom is the knowledge of all phenomena; spontaneous wisdom is non-intentional wisdom. The above two wisdoms know spontaneously without needing deliberation; hence it is called spontaneous. Further, four wisdoms are mentioned, as spoken in the Parable Chapter; the first three are the same as above, and the fourth is called teacherless wisdom. Teacherless wisdom means that the above three wisdoms are not obtained from a teacher. These four wisdoms are the central doctrine of the sūtra, and are therefore called the wisdom of the Buddhas.

3.130

With respect to the text, there are three parts: first, indicating both; next, explaining both; last, concluding both. "The wisdom of the Buddhas" indicates the Buddha's real wisdom. "Extremely profound and measureless" praises the Buddha's real wisdom. However, ordinary beings, the two vehicles, and even bodhisattvas cannot fathom the source and depth of the Buddha's wisdom; hence it is called extremely profound; nor can they measure the boundaries and shores of the Buddha's wisdom, so it is called measureless. As the Sukhāvatīvyūha Sūtra says: "The ocean of the Tathāgata's wisdom is deep, vast, shoreless, and bottomless; it is not what the two vehicles can measure; the Buddha alone clearly understands it." The Fahua lun explains that "extremely profound" has five kinds: 1. profound in meaning, meaning that the Buddha's result-virtues have measureless meanings; 2. profound in essence, meaning that the equal dharmakāya has no distinctions; 3. profound in internal realization, meaning that the Buddha realizes the dharmakāya and accords with the dharmakāya, which is called internal realization; 4. profound in reliance, because the Buddhas of the ten directions equally rely on the dharmakāya; 5. profound in being unsurpassable, for unsurpassable bodhi is what the Buddha has realized. The result-virtues must possess these five. Furthermore, as for "extremely profound": the four propositions cannot reach its bottom, so it is called extremely profound; the hundred negations cannot fathom its boundaries, so it is called measureless.

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法華義疏 — Classical Chinese