法華義疏 6

English (machine translation) 6

Language: English

6.1

Composed by Jizang, the foreigner [of Hu descent].

From 'At that time, the children each said to their father' downward is the fifth [part]: the parable of bestowing the great carriages equally. In terms of the text, there are three divisions: first, requesting the carriages; second, bestowing the carriages; third, joy upon receiving the carriages. Requesting the carriages refers to the activation of the Mahāyāna capacity. Bestowing the carriages refers to preaching the ekayāna for them. Joy upon receiving the carriages refers to awakening and understanding upon hearing the ekayāna. In principle there are only these three, neither more nor less, paralleling the preaching of the ekayāna in the 'Expedient Means Chapter' above. Requesting the carriages is a major theme of the entire sūtra; we now briefly explain it. Some say: In the past, after attaining arhatship, they came out, wandered, and contemplated their minds; illuminating with the divine eye, they saw that there was still future birth and death, meaning that afflictions were not yet exhausted and they did not yet possess kṣayajñāna; and since there was still birth and death, they lacked anutpādajñāna. Why then did the Buddha say that an arhat has kṣayajñāna and anutpādajñāna? Because they sought kṣayajñāna and anutpādajñāna from the Buddha, it is called 'requesting the carriages'—the carriages being precisely kṣayajñāna and anutpādajñāna. We now say this is not so: if in the past they had already seen that birth and death were not yet exhausted, they would have immediately known that the triyāna is not ultimate, and should also have immediately known that the ekayāna is ultimate; why then would there still be a request? Furthermore, as for the arhats explained within the Tripiṭaka teaching, how could they already know matters outside the three realms? If the Hīnayāna had already explained matters outside the three realms, what difference would there still be between it and the Mahāyāna? What is explained now is that the parable of requesting the carriages is discerned only in terms of the present, not preserved in the previous teaching. But the parable of requesting the carriages has two approaches: first, there being no request, a parable of request is hypothetically posited; second, based on a doubting mind, a request is explained as existing. As for hypothetically positing a parable of request when there was no request, there are two meanings: first, wishing to reveal that the triyāna is an upāya; second, wishing to reveal that the ekayāna is real. Revealing that the triyāna is an upāya clarifies that in principle there are not three; revealing that the ekayāna is real also clarifies that in principle there is one. Because this is the major theme of the entire sūtra, the parable of requesting the carriages is hypothetically posited. As for wishing to reveal that the triyāna is an upāya: the preceding clarified that the elder understood there are no three yānas, and falsely pointed outside the gate, speaking of three when there are no three; this clarifies that the triyāna is an upāya from the perspective of the father. If there really were three carriages outside the gate, the children coming outside the gate would immediately see three and would not request three. Because they requested three, we know there are no three carriages outside the gate; this confirms that the father's previous words meant that in principle there are truly not three, and he expediently spoke of three. This relies on the children's request for three to reveal that the three are an upāya.

6.4

Question:

6.5

Why rely on both father and sons to reveal that the triyāna is an upāya?

6.6

Answer:

6.7

The arising of this teaching is specifically to shatter the attachment to the triyāna as real; therefore it is appropriate to clarify that the triyāna is an upāya, which is opening the door of expedient means, and only then can the real meaning be revealed. Thus, he relies on father and sons to clarify that the triyāna is an upāya. As for relying on the parable of requesting the carriages to reveal that the ekayāna is real: the clarification below of bestowing equally is having one. To explain that the one exists, it is appropriate to discern that the three do not exist; if the nonexistence of the three is not manifested, then the existence of the one is not revealed. Therefore, he relies on requesting three to reveal the nonexistence of three; if there were three, they would not request three; because they requested three, we know there are no three. Since the three do not exist, the existence of the one is immediately revealed, and only then can he bestow the one. This is the correct intention of the sūtra; no other explanation is needed.

6.8

Regarding the statement that requesting is explained in terms of the state of doubt: across both gates of delusion and awakening, there is in fact no requesting. Formerly, having grasped at the three, they perceived carriages as existing; upon realizing the lesser fruition, they therefore did not request carriages. Now, if they have comprehended and awakened to know that the one exists and the three do not exist, they likewise do not request the three. That it is now said there is a requesting is merely stated with respect to their state of doubt. The Buddha formerly stated that the three existed, while the present teaching clarifies that there are no three; the confused, taking the present absence of three, search for the former existence of three, and thus it is called 'requesting'.

6.9

Question:

6.10

Do three persons request three, or do two persons request three?

6.11

Answer:

6.12

Taking those who have exited the gate and request the three, it is only two persons, the arhat and the pratyekabuddha, who request the three. The Hīnayāna explains that a bodhisattva, from initial resolve up to one birth away from buddhahood, has not yet severed afflictions and is still an ordinary person; hence being inside the gate, one cannot speak of exiting outside the gate to request carriages. The Mahāyāna bodhisattva has exited outside the three realms, and knowing himself not yet to have reached the fruition of buddhahood, also does not request a carriage. Furthermore, the three carriages symbolize the fruitions of the triyāna: the arhat and the pratyekabuddha, having reached the stage of the two fruitions, seek the fruition and do not find it, and thus request the fruition; there is no bodhisattva who, having reached the fruition of buddhahood, seeks the fruition of buddhahood and does not find it, and thus there is no bodhisattva requesting the carriage of the fruition of buddhahood.

6.13

Question:

6.14

If so, and only two persons request, they should only request two; how could they request three?

6.15

Answer:

6.16

Whether one person or two persons, both may request three; there is no doubt about this.

6.17

Question:

6.18

If so, and it is said that two persons request, how can the text say 'the sons requested'?

6.19

Answer:

6.20

This is merely a general designation referring to them as 'the sons'; it does not mean that three persons outside the gate are called 'the sons'. Therefore, the subsequent convergence of the parable explains: 'If he sees immeasurable hundreds of thousands of myriads of living beings exiting the suffering of the three realms and attaining the bliss of nirvāṇa'—this only clarifies that persons of the two vehicles exit the three realms and attain the bliss of nirvāṇa, without mentioning bodhisattvas; thus we know it is not necessarily three sons who all request.

6.21

Question:

6.22

Could it be that bodhisattvas also request carriages?

6.23

Answer:

6.24

If considered outside the gate, there is no bodhisattva who requests. But if discussed broadly inside the gate in terms of the state of doubt: formerly it was said there are three, and now it is said there are no three; when bodhisattvas question the former existence based on the present nonexistence, there is also a requesting.

6.25

Question:

6.26

Since they requested three, why is one bestowed?

6.27

Answer:

6.28

Since they requested due to a state of doubt, and doubt is the ford to understanding, when there is a ford to understanding, the great capacity has already been stirred. Prompting the Buddha to speak of the one is itself requesting the one; hence one is subsequently bestowed.

6.29

'At that time, the elder bestowed [one] upon each of the sons': this is the second [section], explaining the bestowing of the carriages. Not giving what was requested means that there were no three with which to meet the request. Giving what was not requested means that the one exists to bestow upon their capacity. The text has two parts: first, marking the two thematic headings of equally bestowing and the great carriage; second, explaining the two headings. Marking the two headings: first, marking the heading of equal bestowal; second, marking the heading of the great carriage. The recipients are not one, hence it says 'bestowed upon each'. 'Equally one': formerly, the three capacities were aroused separately, and the great carriage was bestowed on bodhisattvas but not on the two vehicles, thus being a partial bestowal; now that the three afflictions have subsided and the great capacity is universally aroused, the great carriage is equally given. In contrast to the former partial giving, an equal bestowal is now explained. Therefore the text below states: 'Not causing anyone to attain extinction alone, but causing them all to attain extinction by the Tathāgata's extinction'—this is precisely the proof. 'Not causing anyone to attain extinction alone' means not letting the bodhisattva alone attain the great nirvāṇa. 'Causing them all to attain extinction by the Tathāgata's extinction' means also causing the two vehicles to realize the great nirvāṇa. From 'great carriage' downward is the second part, marking the heading of the great carriage, which is presenting the carriage that is bestowed. From 'The carriage was high and wide' downward is the second [major section], explaining the two headings: first, explaining the heading of the great carriage; next, explaining the heading of equal bestowal.

6.30

Explaining the heading of the great carriage has three parts: first, explaining the great carriage; next, explaining the white ox; last, explaining the attendants. The first also has two parts: first, explaining 'great'; next, explaining the carriage's body. 'The carriage was high and wide' explains the meaning of 'great'. Transcending the two kinds of birth-and-death represents 'high'; being complete with myriad virtues is called 'wide'. Furthermore, transcending the two kinds of death is 'high', which is the meaning of the fruition of great nirvāṇa; being complete with myriad virtues is the meaning of the fruition of bodhi; below, these two fruitions are again joined. Furthermore, transcending the two kinds of birth-and-death means burdens are completely exhausted; being complete with myriad virtues means virtues are entirely consummate. Burdens being completely exhausted cannot be called existent; virtues being entirely consummate cannot be called nonexistent. Being neither existent nor nonexistent, it is called the Middle Way, and the Dharma of the Middle Way is called the ekayāna; hence it is called wide and high. In contrast to the two assemblies, who only transcend the shallow [cycle] of fragmented birth-and-death, it is called 'low'; and because they do not possess the myriad virtues, it is termed 'narrow'. If explained in terms of the causal carriage, briefly citing vows and practices: as for vows, seeking the Buddha path above is 'high', and delivering living beings below is 'wide'; as for practice, tending toward unsurpassed bodhi is 'high', and universally learning all paths is 'wide'. 'Adorned with manifold jewels' is the second part, explaining the carriage's body. First, a general explanation; next, a specific explanation. Although marked as high and wide, fearing that it might not be composed of manifold jewels, it therefore next clarifies that it is adorned with manifold jewels, which is the myriad virtues serving as the body of the fruition carriage; in terms of the causal carriage, the myriad practices mutually support one another to effect its operation. From 'surrounded by railings' downward is the second part, explaining the carriage specifically. First marking generally and later explaining specifically is to elucidate the meaning. The specific explanation of the carriage is again divided into two: first, explaining the exterior adornments of the carriage; next, explaining the interior adornments of the carriage. Explaining the exterior adornments of the carriage praises the Mahāyāna virtue of transforming others; explaining the interior adornments of the carriage clarifies internal virtues. The inexhaustible fruition virtues do not go beyond these two. Among the praises of external virtues, five gates are briefly cited: first, praising dhāraṇī; second, praising the four kinds of eloquence; third, praising the four immeasurables; fourth, praising the four universal vows; fifth, praising the four means of embracing. The first is that which upholds, and the latter four are that which is upheld. Railings symbolize dhāraṇī: retaining internal items without loss is the rail; warding off external items without intrusion is the fence. Dhāraṇī is likewise: retaining myriad virtues so that they are not lost, and warding off myriad evils so that they do not arise. Universally upholding myriad virtues and everywhere warding off myriad faults is what is meant by 'surrounded'. Since this is the foundation of myriad virtues and something lacking in the Hīnayāna, it is stated first, matching the praise of the bodhisattva above. 'Bells hanging on four sides' next praises the four kinds of eloquence. Dhāraṇī is the foundation of myriad virtues, therefore it is first; the four kinds of eloquence are the essentials for transforming beings, therefore they are stated next. When a carriage has bells, movement brings forth sound; the movement of Mahāyāna transformation voices the four kinds of eloquence. Another explanation: it only takes unobstructed eloquence, which like the sound of bells is used to transform the four forms of birth, hence it says 'four sides'. Thus, earlier in praising the bodhisattva's virtues, it first explained the attainment of dhāraṇī and next the attainment of delightful eloquence; the present two lines again correspond to the above. 'Hung with canopies' next praises the four immeasurables. The outward coverage of the four kinds of eloquence necessarily depends on being internally filled with the four immeasurables, therefore it is praised next. The function of a canopy is necessarily to rise high above and cover below; loving-kindness and compassion are likewise: rising high above the two vehicles and covering below the six destinies. Although said to cover the carriage, it actually covers the persons inside the carriage. 'Also adorned with rare and precious variegated jewels' clarifies that the aforesaid loving-kindness and compassion are constituted by myriad virtues, and thus their substance is real, unlike the imagined loving-kindness and compassion of non-Buddhists and the two vehicles. 'Interlaced with jeweled cords' next praises the four universal vows. If a canopy lacks cords, it flutters and flaps; hence cords are fastened to hold it from afar, keeping it steady. By means of these four universal vows directing the four immeasurables, to the end of future time one never abandons the four forms of birth. Furthermore, it guards and maintains them so that there is no fault of affection or views. 'Hanging flower tassels' next praises the four means of embracing. Although there are the four universal vows, there must also be the practices of the four means of embracing. Flower tassels hanging down delight incoming crowds; the four means of embracing conform [to beings], and their looking up and taking refuge is like a forest.

6.31

'Thickly spread with cushions' is the second part, clarifying the interior adornments of the carriage, symbolizing internal virtues. Soft cushions serve as bedding for the carriage and can ease the body, symbolizing that pliable meditative concentration can bring peace to the person. Because concentration has eight levels, it says 'thickly spread'. Furthermore, because of the hundreds of thousands of samādhis, it says 'thickly'. As for cushions, in foreign lands they are fine silk called rolled embroidery; the rich and noble spread them doubly, symbolizing that samādhis are not one. 'Placing a red pillow': some say that the two crossbeams at the front and back of a carriage are called carriage pillows, and relying on these two pillows, four posts are erected and side panels are installed. Faith is the foundation of myriad goods, and precepts are the basis of myriad virtues; the virtues and practices of the Mahāyāna still rely on these two dharmas, just like the two pillows of a carriage. I now say that these are not carriage pillows. How is this known? Once the bedding has been spread, only then is a pillow placed; this is a pillow for reclining, not a carriage pillow. Furthermore, the verse below clarifies: 'On top of the mattresses white woolen cloth was spread', using woolen cloth in place of the pillow; thus we know it is a pillow to support the head.

6.32

Question:

6.33

Why is a pillow placed inside the carriage?

6.34

Answer:

6.35

Since this clarifies internal virtues, it contains the meaning of resting from teaching activities, resembling the image of reclining. Therefore the Mahāparinirvāṇa Sūtra says: 'Entering the cavern of deep meditative concentration of great nirvāṇa, unseen by the multitude, is called entering nirvāṇa.' Now placing a pillow further upon the bedding symbolizes entering parinirvāṇa within meditative concentration. Furthermore, the Buddha at times enters deep samādhi for as long as eighty thousand kalpas, which is also resting from teaching activities; hence it is the image of reclining.

6.36

Question:

6.37

Why is it called a red pillow?

6.38

Answer:

6.39

Cinnabar red is the most vivid among reds. Because of deep concentration, much is brought forth; its efficacy is bright and blazing, like the color of cinnabar. Another explanation: ancient people compounded divine cinnabar into pillows to obtain longevity and immortality, symbolizing that entering nirvāṇa brings permanence, bliss, self, and purity.

6.40

Regarding 'yoked to a white ox': this is the second part, explaining the ox driving the carriage. Dharma Master Zhu Daosheng, using the meaning of the Vimalakīrtinirdeśa Sūtra, explains this passage saying: 'The six superknowledges without defilement are named the white ox; hence it says the elephants and horses of the five superknowledges gallop.' Now we clarify that myriad virtues and the great wisdom of equality are different in meaning. Myriad virtues only convey but do not guide, hence they are only the carriage and not the ox; the great wisdom of equality both conveys and guides, hence it possesses both meanings of carriage and ox. The five pāramitās contrasted with prajñā are likewise. 'The great white ox carriage' refers to the great wisdom of equality. 'With skin and coat plump and clean': the perfection of the wisdom of all modes is plumpness of skin, and being pure and undefiled is cleanliness of coat. 'Graceful and pleasing in form': having no marks is the form, and quiescence and subtlety are being graceful and pleasing. 'Endowed with great sinewy strength': above clarified the substance of wisdom, now clarifying the function of wisdom. The depth of illuminating function, the ability to sever great confusion, the universality of carrying heavy burdens, and reaching far along the path without exhaustion—possessing these four meanings constitutes great sinewy strength. 'Pacing evenly and uprightly': roaming the Middle Way, its movement without bias or deviation. 'Fleet as the wind': not rushing yet swift, leaving no resonance unanswered. Furthermore, knowing all dharmas in a single thought-moment is also fleetness as the wind. Employing the transformation of the Mahāyāna to enter the five destinies serves as yoking, roaming together with it.

6.41

'Also with many attendants serving and guarding it': this is the third part, explaining the attendants. Since the myriad virtues of the fruition of buddhahood serve as the carriage, the Buddha is the person who mounts the carriage; those who practice according to the teaching revere and attend him like a forest. Therefore the verse below says: 'Delighting the Buddha, praised, made offerings to, and saluted by all living beings'—this is precisely the meaning of attendants. If considered in terms of the causal carriage: since this passage clarifies the stage of the adept (aśaikṣa) having already exited the house, here one begins to mount the carriage; from trainees (śaikṣa) on down, all serve as attendants.

6.42

From "What is the reason?" onward is the second section, which explains the chapter heading on equal bestowal. Within the text there are two parts: first, explaining why he possesses the great carriages, and next, explaining the equal bestowal. Here, first explaining the reason for possessing the carriages is because he is about to explain bestowing the carriages; hence he first explains why he possesses the carriages. From "and made this reflection" onward explains the equal bestowal. First, it explains that it is unfitting not to be equal. From "Now these young children" onward, it explains that he ought to bestow equally. First, it explains that because they are equally his children, he should bestow equally. From "My love is without partiality" onward, it means that because his love is equal, it is fitting to bestow equally. From "I have such great carriages made of the seven jewels" onward: the preceding two phrases explained that his mind was equal; now this section distinguishes the abundance of his wealth. Regarding "Their number is limitless": the carriage is indeed not dual, but those who ride it are not one; because those who ride it are not one, it says "limitless." From "What is the reason?" onward, it adduces the many to illustrate the few. Regarding "providing for an entire state": "state" refers to sentient beings. Even if all sentient beings of the ten directions were to arouse the capacity at once and all were given the Buddha Vehicle, the Buddha Vehicle still could not be depleted; "depleted" means exhausted. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "The Buddhas of the ten directions and the three times all study prajñā, yet prajñā cannot be exhausted." Prajñā is precisely the ekayāna. Regarding "how much more so his children!": it shows that those in the present assembly who are capable of hearing and awakening are scarcely worth mentioning [in comparison].

6.43

From "At that time the sons" onward is the third parable, on obtaining the carriages and rejoicing.

6.44

Question:

6.45

Since the great carriage is a parable for the fruit vehicle, and the sons are the cause, how can they ride the fruit carriage?

6.46

Answer:

6.47

Their understanding is obtained from the Buddha, and each accords with their capacity to realize it; therefore it merely says that each rode. Furthermore, the cause must attain the fruit; hence it says they obtained the carriages. What they expected was small, yet they ultimately obtained the great; the bestowal exceeded what was anticipated, which is called "not what they had originally hoped for."

6.48

From "Śāriputra" onward is the sixth parable, explaining that it is not false. The reason this parable appears is that it arises from the preceding passage on promising and bestowing. The assembly harbored doubts, saying: "At first he promised three, but in the end he did not give them; this seems like empty speech. At the beginning he did not promise one, but later he bestowed one; this again is like false speech." Now, wishing to reconcile the promise and bestowal and sever their doubts, this passage therefore comes forth. Within the text there are three parts: first, questioning in turn; second, presenting the reply; third, praising. Questioning in turn means that the claim that the Buddha was deceitful originally came from the śrāvakas; now, making him personally declare that it is not false ensures that the fact of its not being false is verified. Therefore the Da zhidu lun says: "The Buddha questioned Śāriputra in turn, causing Śāriputra to state with his own mouth that he was inferior to the bodhisattvas; thereby he ascertained the distinction between the superiority and inferiority of the Mahāyāna and Hīnayāna." Here it is also like this. Furthermore, since Śāriputra had already comprehended, he knew the three and the one; although the traces diverge, their purport accords, and thus through him he reconciled them and put an end to the doubts of the assembly. Regarding "Śāriputra said, 'No'": this is the second part, presenting the reply. "No" means it is not false.

6.49

Question:

6.50

For what reason did he promise but not give, and give what he did not promise?

6.51

Answer:

6.52

The reason he promised was to match their faculties and conditions so they could escape the burning house; therefore he had to promise. In principle there are ultimately no three, nor was it the Buddha's original intent; how could they be given? Therefore, in the end he did not give them. Giving what he had not promised was because if he had promised them the great from the start, it would not have matched the dispositions of their faculties and they would have had no way to escape the house; therefore he did not promise it at first. In the end he gave it because once the capacity for the great was aroused, matching the Buddha's original intention, in principle there is the one; for this reason he gave it. Within the text there are two parts: first, explaining that in the past, preaching three when there were no three was not false; second, explaining with respect to the present gift of the one that it is not false. The Buddha merely questioned in turn briefly regarding the present not being false, but Śāriputra replied extensively, fully explaining that neither past nor present was false. Furthermore, he cited the past to illustrate the present: in the past, preaching three when there were no three was still not false; how much more so in the present, when there is the one and he gives the one—how could that be false? Each of the two passages has an explanation and an illustration. In the first explanation: even if the elder had merely caused the children to escape the peril of the fire and preserve their dharmakāya and life of wisdom intact, and had not given them carriages at all, it would still not be false. Why is this? Since they obtained the dharmakāya and life of wisdom, this is itself something worthy of valuing; therefore it is not false.

6.53

Question:

6.54

Based on what meaning does this explain that it is not false?

6.55

Answer:

6.56

It is not false on the basis of their having obtained two kinds of real benefit: first, they really escaped the three realms; second, they really preserved their lives intact. Therefore it is not false.

6.57

Question:

6.58

Why does it further say that if they preserved their lives intact, they had already obtained playthings?

6.59

Answer:

6.60

Although it was said above that because they obtained two kinds of real benefit it was not false, yet since they did not obtain carriages, it ought to be false. Therefore it explains: if they preserved their lives intact, they thereby had already obtained playthings; hence it is also not false.

6.61

Regarding "how much more so when he used upāya to rescue them from that burning house!": this is the second part, the illustration. Above, it explained that if he simply caused the children to escape the peril of the fire and preserve their physical lives intact, that would already not be false; how much more so when he expediently spoke of having three carriages to enable them to avoid the peril—how could there be falsehood? Previously, based on real benefit, it was already not false; how much more so when the elder's intention was real—how could it be false?

6.62

From "World-Honoured One! Even if that elder" onward is the second part, explaining that the present is not false. This also has two stages: first an explanation, next an illustration. The first explanation has three parts: first, stating that it is not false; second, from "Why is this?" onward, explaining why it is not false; third, from "For this reason" onward, concluding that it is not false. The general meaning explains: although the elder spoke of promising three to cause them to escape the house, his intention was not to give three, but to realize the elder's original intention; this is real, and hence there is no falsehood. From "How much more so when the elder" onward is the second part, adducing an illustration. Previously it explained that his original intention was not to give the small, and even if he did not give even the smallest it would already not be false; how much more so when his original intention was to give the great, and now he has given it—how could it be false? From "The Buddha told Śāriputra" onward is the third part, praising. One "Excellent!" praises his understanding that the past three was not false; one "Excellent!" praises his understanding that the present one is not false.

6.63

From "The Tathāgata is also like this" onward is the second major section, matching the parables. Matching the preceding six parables forms six chapters. Now I will first give a general introduction to the main idea of matching the parables, which briefly has four points: First, what is evident in the parable is not matched. Second, what is incomplete in the parable is supplemented in the matching. Third, where the sequence follows one course in the parable, the matching shows yet another course, which is shifting the framework to preach the Dharma. Fourth, directly matching in accord with the text of the parable. The intention in matching the six parables here is: matching the first general parable clarifies that the Buddha has ultimate joy and is free of ultimate suffering; matching the second parable of seeing the fire recounts that sentient beings have ultimate suffering and are devoid of ultimate joy; matching the third parable of being unable to save the children clarifies that when he first attained the Way, he immediately wished to eradicate sentient beings' ultimate suffering and bestow upon them ultimate joy, but because they were not yet capable, he ceased teaching; matching the fourth parable of being able to save the children means temporarily eradicating their heavy suffering and giving them small joy; matching the fifth parable of equally bestowing the great carriages means eradicating their light suffering and giving them great joy; matching the sixth parable on not being false clarifies that previously promising small joy and later giving great joy are not mutually contradictory in meaning. The general parable above had six meanings; now it directly matches the converting master, and concurrently matches the remaining five. Taking the converting master as the basis, he then initiates conversion; hence it must be directly matched. Regarding "all worlds": this matches the "states, cities, and villages" above. There are two kinds of worlds; here it specifically takes the world of sentient beings. "Father": this matches the elder above. From "Regarding all fears" onward matches the limitless wealth above. Within the text there are two parts: first, praising what is relinquished; second, praising what is attained. What is relinquished is the meaning of emptiness; what is attained refers to the meaning of non-emptiness. Because by the meaning of emptiness he is free of all entanglements, the dharmakāya is not existent; because he possesses all virtues, the dharmakāya is not non-existent; neither existent nor non-existent is called the Middle Way. Furthermore, being free of all entanglements refers to liberation; possessing all virtues is the dharmakāya and prajñā. Furthermore, being free of all entanglements refers to the fruit of fruits; possessing all virtues refers to the meaning of fruit. Furthermore, precisely because he is free of affliction, he can save from affliction; being about to explain saving from affliction, he first introduces freedom from affliction; precisely because he possesses virtue, he can rescue those without virtue; being about to explain rescuing those without virtue, he first praises his possession of virtue. Within relinquishing faults, he first explains relinquishing the fruit affliction, which is the fruits of the two kinds of birth and death. From "covered by the darkness of ignorance" onward, he relinquishes the causal affliction. As the cause of the two kinds of birth and death has only ignorance as its root, it is specifically spoken of. "Eternally and completely eliminated": this conjoins the conclusion that he is free from both causal and fruit afflictions. From "and fully accomplished" onward is the second part, praising what is attained. Within the text there are also two parts: first, praising his own virtues; next, praising his virtues in converting others. The first has four pairs: First, limitless knowledge and vision: knowing all dharmas is knowledge; knowing them clearly, like seeing with the eyes, is vision—thus knowledge and vision form one pair. Powers are internal and fearlessnesses are external: internal and external form one pair. Having great supernatural power refers to the wheel of supernatural transformation, and the power of wisdom refers to the wheel of preaching the Dharma: manifesting supernatural power and preaching the Dharma form one pair. Regarding "replete with the pāramitās of upāya and wisdom": the fourth clarifies that the two wisdoms of upāya and reality are both perfected. From "great kindness and great compassion" onward is the second part, praising the virtues of converting others. Within the text there are two parts: first, praising the basis of converting others; next, praising the traces of converting others. "Great kindness and great compassion": universally wishing to eradicate suffering and universally wishing to bestow joy is the vast mind. "Ever without indolence or weariness" is the constant mind. "Constantly seeking good matters" refers to the supreme mind, wishing to bestow the supreme Dharma upon sentient beings. Furthermore, kindness and compassion mean eradicating suffering and bestowing joy; constantly seeking good matters means destroying evil and generating good. From "and is born in the three realms" onward is the second part, praising the traces of converting others. In the basis there are two bases, namely great kindness and great compassion. In the traces there are also two traces: first, explaining the trace of great compassion in eradicating suffering; from "teaching and transforming to enable them to attain" onward is the trace of great kindness in bestowing joy. Since it clarifies here that the response body is born in the three realms, one knows that the dharmakāya has no arising or ceasing; this reveals the two bodies of birth and non-birth. One should not say that this sūtra has not yet clarified eternal abiding.

6.64

Question:

6.65

How does this match the limitless wealth and so forth above?

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Answer:

6.67

The four pairs of limitless knowledge and vision and so forth match it. Generally praising attainment and relinquishment is wisdom and severance, matching the fields and estates above. Great kindness and great compassion match the house above. Having great supernatural power matches the meaning of the servants. Being free of the two afflictions of cause and fruit matches his advanced age, the meaning of his final body.

6.68

Next, secondarily matching the other five meanings: "and is born in the rotten, old burning house of the three realms" matches the place of conversion. "To save sentient beings" matches the five hundred people and thirty sons. "Birth, old age, sickness, and death" matches the intention behind conversion above. From "teaching and transforming" onward matches the gates of teaching. From "seeing sentient beings" onward matches the second parable of seeing the fire above. Above there were three parts: first, seeing the fire and being terrified; second, stating that he himself had already escaped; third, grieving that the sons had not yet left. Here it only matches the two section meanings of seeing the fire and grieving that the sons had not yet left. The reason it only matches these two meanings is that matching the general parable above praised the Buddha as having joy and lacking suffering, while here matching the parable of seeing the fire recounts that sentient beings have suffering and lack joy, wishing to set the agent of conversion and the object of conversion, having and lacking, in mutual contrast. Matching the two constitutes two meanings: first, explaining seeing sentient beings undergo suffering, matching the seeing of the fire above. This also has four parts: first, seeing sentient beings presently undergoing various sufferings; second, seeing sentient beings undergoing various sufferings in birth; third, seeing them undergoing various sufferings in the future; fourth, generally concluding the suffering of the three periods of time. Within each of the sufferings of the three periods of time there are three sufferings. The three sufferings of the present life are: first, birth, old age, sickness, death, worry, sorrow, suffering, and distress; these generally pertain to the suffering of the inner body, so the sūtra text concludes them as one suffering.

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Question:

6.70

To which suffering do worry, sorrow, suffering, and distress belong?

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Answer:

6.72

They are all subsumed under the suffering of death. The Daśabhūmika Sūtra says: 'At the time of death and parting, an ignorant person's greedy attachment and burning of mind is called sorrow (忧); vocal weeping is grief (悲); confronting [adverse conditions with] the five senses is suffering (苦); confronting [adverse conditions with] the mental faculty is sorrow (忧); and suffering deepening further is anguish (恼).' The Śālistamba Sūtra states: 'Reminiscing in sadness over past events, with words and sounds of grief, is called sorrow; continuous longing and reminiscing is called grief; painful matters pressing upon the body is called suffering; and being entangled by afflictions is called anguish.' They also undergo various sufferings because of the five desires and wealth.

6.73

Second, it clarifies the suffering generated by external wealth and the five desires. Again, 'undergoing all manner of suffering in the present due to greedy attachment and pursuit' refers to the third kind of suffering. The difference between this and the above is that the former explains that greedy attachment to wealth is light, whereas the present passage distinguishes that the undertaking of pursuit is heavy. Both are sufferings generated by external things, divided into two because greed has degrees of light and heavy. From 'afterwards undergoing the hells' downward, second, it clarifies retribution in the next life; thus the three wretched paths constitute three sufferings. 'If born in heaven' is third, distinguishing the three sufferings of later retribution: namely, the suffering of poverty and hardship, the suffering of parting from what is loved, and the suffering of meeting with what is hated. These three extend to both humans and gods; therefore, the Saddharmasmṛtyupasthāna Sūtra states that the heavens also have poverty.

6.74

Question:

6.75

Why are these determined to be the three retributions?

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Answer:

6.77

Generally, greedy attachment to the five desires inevitably leads to rebirth in the three wretched paths, and only from the three wretched paths can one then be born as human or deva.

6.78

From 'such as these' downward, fourth, it concludes summarily all the sufferings.

6.79

Question:

6.80

How do these nine kinds of suffering correspond to the eight sufferings?

6.81

Answer:

6.82

First, among present sufferings, birth, old age, sickness, and death are the four sufferings. The two kinds of suffering regarding the five desires and wealth belong to the suffering of not getting what one seeks. The three wretched paths belong to the suffering of meeting with what is hated. The suffering of poverty and hardship also belongs to the suffering of not getting what one seeks. Next are the suffering of parting from what is loved and the suffering of meeting with what is hated, as stated in the text. Finally, the concluding summary of all sufferings is the suffering of the five grasping aggregates.

6.83

'Sentient beings are submerged therein, rejoicing and playing' is second, matching the earlier [parable of] pitying the children who have not yet escaped. 'Submerged therein': all sufferings are like an ocean, and sentient beings are submerged in this ocean of suffering. 'Rejoicing and playing' means that on top of the retribution of suffering, they further arouse greedy attachment; this is repeatedly creating the causes of suffering. This matches the earlier 'yet the children, inside the burning house, delight in and are attached to playing.' 'Neither perceiving nor knowing': the former clarified greedy love; the present distinguishes ignorance—namely, delusion and craving. 'Running east and west in this burning house of the three realms': up to this point, sentient beings have been seen receiving the fruits of suffering and creating the causes of suffering; now, one sees their ceaseless samsaric transmigration. 'Though meeting with great suffering, they do not consider it an affliction': the earlier 'rejoicing and playing' clarified that sentient beings who do not perceive suffering do not detest suffering; now it clarifies that sentient beings encountering suffering still do not detest suffering, which matches the earlier 'the fire comes pressing upon their bodies, and the agony is acute.' 'Śāriputra! When the Buddha saw this...' matches the third parable of being unable to rescue the children. Above, there were the two approaches of admonishing and exhorting, [showing that] sentient beings could not be converted through the Mahāyāna. The present text combines these two approaches and divides them into two: first, summarily matching the two approaches of admonishing and exhorting; second, generally clarifying that in the absence of receptive capacity, conversion ceases. The reason for matching admonition and exhortation based on loving-kindness and compassion is: matching the overall parable praises the Buddha's having joy and no suffering; matching the parable of seeing the fire recounts sentient beings' having suffering and no joy; matching the present third parable clarifies that the Buddha removes sentient beings' suffering and bestows joy on them. Thus the momentum of the three sections connects sequentially. From 'Śāriputra! The Tathāgata again had this thought' downward, second, it matches the cessation of conversion due to the absence of receptive capacity. The text has two clauses: first, it clarifies hypothetically desiring to save them; next, it clarifies that beings cannot receive it. The first has three clauses: the previous clause clarifies desiring to bestow real joy, where supernatural powers match the lap of the robe above, and the power of wisdom matches the table above. 'Setting aside expedient means' is the second clause, clarifying the concealing of the provisional. From 'for the sake of sentient beings' downward is the third clause, desiring to expound the real. From 'sentient beings cannot be delivered by this' downward, second, it clarifies that beings cannot receive it. Previously, it clarified that having bodily suffering, they cannot understand the Buddha's wisdom and are burned by the fire of the burning house of the three realms; having mental suffering, they cannot understand the Buddha's wisdom.

6.84

From 'Just like that elder' downward, fourth, it matches the parable of successfully rescuing the children with the three carts. Above, there were four sections: first, the parable of knowing the children's past inclinations; second, the parable of speaking of the three carts for them; third, the parable of the children faithfully receiving them; fourth, clarifying the father's joy upon seeing the children escape disaster. Now all are matched together. Above, knowing the children's past inclinations had three parts: first, clarifying that not emerging causes harm; second, desiring to devise an expedient means for emerging; third, knowing the children's past inclinations. Now it does not match them individually, but directly recounts the three wheels of the Dharma from the beginning to the end of a single period of conversion: first, clarifying the concealing of the real, meaning concealing the fundamental wheel of the Dharma; next, clarifying the raising of the provisional, meaning the branch-and-tip wheel of the Dharma; third, clarifying the intention behind employing the provisional, namely gathering the branches and returning to the root. In the correspondence, it only matches the first two clauses, because below there is a separate matching of bestowing the great cart equally; hence here it is not matched, but directly clarifies concealing the real and raising the provisional, giving rise below to the meaning of expounding the triyāna.

6.85

From 'expounding the triyāna for them' downward, second, it matches the actual expounding of the triyāna. As for the text, it has four parts: first, admonishing them not to delight in birth and death; next, exhorting them to quickly emerge from the three realms; third, clarifying the guarantee of giving without deception; fourth, praising the triyāna. These four arise in sequence. Matching the four parables above: the first matches the second, pointing out the place of the carts; the second matches the third, urging them to emerge quickly; the third matches the fourth, guaranteeing to give without deception; the fourth matches the first, praising the three carts. The reason the doctrine and the parable differ is due to changing the momentum to expound the Dharma. From 'You all must quickly emerge from the three realms' downward, second, it urges rapid emergence. From 'I now guarantee for you' downward, third, it guarantees giving without deception. Regarding 'By this expedient means enticing and guiding sentient beings': a doubter might say, since he claimed to guarantee giving without deception, yet later they ultimately did not receive [the three carts], this would become false. Therefore it is explained: speaking of guaranteeing to give was merely an expedient means to entice and guide sentient beings. From 'further made this statement' downward, fourth, it praises the unhindered nature of the triyāna. 'Without bondage': ordinary beings are bound by the three kinds—afflictions, karma, and suffering; enabling them to attain liberation is called 'without bondage.' 'Without dependence or seeking': the mind having no attachment is called 'without dependence'; fully possessing the four wisdoms is called 'without seeking.' From 'If there are sentient beings who inwardly possess the nature of wisdom' downward, third, it matches the above parable of the triyāna faithfully receiving [the teaching] and emerging from the house. In the parable above, it summarily clarified the triyāna emerging from the house; now matching them separately, it forms three sections. 'Inwardly possess the nature of wisdom' is the internal cause. 'Hearing the Dharma from the Buddha, the World-Honoured One, and faithfully accepting it' clarifies the external condition. 'Faithfully accepting' means that causes and conditions are complete, hence it says 'hearing the Dharma and faithfully accepting it.' 'Diligently striving': the former clarified faith and acceptance; the present distinguishes practice. 'Wishing to quickly emerge from the three realms and seeking nirvāṇa for themselves' clarifies the intention of practice. Practice has two intentions: first, wishing to emerge from the three realms, meaning knowing suffering and severing accumulation; second, seeking nirvāṇa for themselves, meaning realizing cessation and cultivating the path. 'This is called the śrāvaka vehicle' summarily concludes the name of the Hīnayāna. 'Just like those children' brings up the parable to attach to it. Here, nirvāṇa is precisely taken to allegorize the cart, because śrāvakas cultivate the path precisely for the sake of seeking nirvāṇa. Some say: from initially hearing the Dharma and faithfully accepting it, external ordinary beings are raised to match; diligently striving clarifies internal ordinary beings; wishing to quickly emerge from the three realms clarifies the true noble ones; 'this is called the śrāvaka vehicle' distinguishes the adepts. From 'If there are sentient beings' downward, next it matches the pratyekabuddha vehicle, omitting clarification of the internal cause. The phrase 'seeking spontaneous wisdom': practitioners of the middle vehicle do not primarily seek nirvāṇa; if they sought nirvāṇa, they would not differ from śrāvakas; therefore, seeking spontaneous wisdom is now raised to match the deer cart, wishing to distinguish them from śrāvakas. 'Delighting in solitary excellence and quietude': the Kośa-śāstra clarifies that pratyekabuddhas are of two kinds: first, flock-walking pratyekabuddhas, meaning those who have groups and followers—these are the lesser pratyekabuddhas; second, rhinoceros-horn-parable pratyekabuddhas, who are solitary realizers called great pratyekabuddhas, dwelling alone in quiet mountains; this corresponds to the present text's 'delighting in solitary excellence and quietude.' 'Deeply knowing the causes and conditions of all phenomena': this presents the realm of what they know, meaning it is distinct from śrāvakas who only know the four truths. From 'If there are sentient beings' downward, next it matches the parable of the great cart. 'Seeking all-knowledge' refers to the wisdom of emptiness. 'Buddha-wisdom' refers to the wisdom of all modes, meaning the wisdom of existence. All-knowledge sometimes applies to the two vehicles as well, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra's 'Three Wisdoms Chapter' says: 'The two vehicles are called all-knowledge, but if it is the wisdom of all modes, it belongs only to the Buddha'; therefore the name of the Buddha designates the wisdom of all modes. 'Spontaneous wisdom' summarily clarifies that the two kinds of wisdom spontaneously know the two realms of emptiness and existence; that is, non-effortful wisdom. 'Unexcelled masterless wisdom': the preceding three wisdoms are not obtained from a teacher, hence it is called masterless wisdom. The meaning of this explanation comes from the Mahāyānasaṃgraha. 'The Tathāgata's knowledge and vision, powers, and fearlessnesses': above, it directly clarified the four wisdoms; now it further distinguishes the four wisdoms, namely knowledge and vision, and the pair of powers and fearlessnesses. Although the Buddha vehicle possesses all virtues, it takes wisdom as its foundation, and therefore it expounds wisdom extensively. From 'pitying, being mindful of, giving peace and joy to' downward: the former presentation of the gate of wisdom was one's own virtue; now the presentation of the gate of merit refers to the virtue of converting others. Great compassion is called 'pitying'; great loving-kindness is called 'being mindful of', doubly indicating the two gates. The difference between peace-and-joy and benefit is: bestowing the fruit of joy is peace and joy; bestowing good causes is benefit; this explains the virtue of great loving-kindness. 'Delivering and liberating all' explains the virtue of great compassion. Delivering from suffering and liberating from accumulation also has two meanings corresponding to the great loving-kindness above. 'This is called the Mahāyāna' summarily concludes that merit, wisdom, one's own practice, and converting others constitute the substance of the Mahāyāna. 'Because bodhisattvas seek this vehicle, they are called mahāsattvas': above clarified the greatness of the Dharma; now it distinguishes the greatness of the person. Because they seek the great fruit and Dharma, they are called great persons, deriving their name from the fruit-dharma.

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法華義疏 — Classical Chinese