法華義疏 8

English (machine translation) 8

Language: English

The reason this chapter comes next is that from the initial gathering of the Avataṃsaka to the end of the earlier assembly on Mount Gṛdhrakūṭa constitutes the opening of the teachings of the five vehicles. From the beginning of this sūtra to the end of Belief and Understanding constitutes the uniting of the five vehicles into the ekayāna. Now, this single chapter adduces a parable to fully explain the meaning of opening and uniting. Being produced from one earth and moistened by one rain exemplifies that the ultimate principle is non-dual; hence the five vehicles are united to return to the one. But the various grasses and trees each have distinctions, meaning that in accordance with the capacities of the five vehicles, five kinds of teaching gates are expounded, which is the meaning of opening. If there were only opening without uniting, then one would grasp the teaching and lose the principle; if there were only uniting without opening, then one would grasp the principle and forget the teaching. Therefore it is now clarified that although opened, they are united, and although united, they are opened. Although united, they are opened: being one, it is constantly five; although opened, they are united: being five, it is constantly one. Only by fully understanding opening and uniting are principle and teaching accomplished; therefore this chapter explains and accomplishes the meaning of opening and uniting across a single lifetime's teaching. However, although opened, they are united: the uniting is termed 'opening-uniting'; although united, they are opened: the opening is termed 'uniting-opening'. Uniting-opening is not opening; opening-uniting is not uniting. Hence it is neither opening nor uniting, neither five nor one, and is only forcibly termed opening and uniting. Therefore the lower text says: "The ultimate nirvāṇa, of the mark of constant quiescent cessation, ultimately returns to emptiness." This is indeed the true entity of all dharmas, and is therefore termed wondrous; not being defiled by the extremes, it is designated the lotus.

8.4

Next, to explain the intention of this chapter's coming according to the Fahua lun: the burning house parable refutes the illness of ordinary beings; the impoverished son parable refutes the illness of the two vehicles; the cloud and rain parable refutes the illness of bodhisattvas. Bodhisattvas, hearing what was taught above that there is only the ekayāna, would then assume that ultimately there are no longer the expedient means of the triyāna. This is obtaining the real and losing the expedient, preserving the substance and forgetting the function. However, only by understanding the expedient does one awaken to the real, and only by reaching the function does one perceive the substance. If one neither understands the expedient nor awakens to the real, then expedient and real are both lost, and substance and function both perish. To cure this illness, it is therefore clarified that although produced from one earth and moistened by one rain, the various grasses and trees each have distinctions; although the ultimate principle is non-dual, with respect to conditions there are five. Thus the meaning of expedient and real is accomplished, and substance and function are then manifested. Since this sūtra is called "the Dharma that instructs bodhisattvas, which the Buddhas protect and keep in mind," causing the great beings to be freed from the illnesses of ordinary beings and the two vehicles, as well as the illness of bodhisattvas, is precisely the Dharma that instructs bodhisattvas, which the Buddhas protect and keep in mind.

8.5

Next, explaining the arising of this chapter according to the intention of confirming [the disciples' understanding]: The "Parable Chapter" directly sets forth the exposition of the teaching; the "Belief and Understanding Chapter" explains the intermediate faculties' grasping and comprehension; and now this chapter is the Tathāgata's confirmation. This confirmation is stated in terms of a parable. All grasses and trees have two meanings: first, they do not know their sameness; second, they do not know their difference. Not knowing their sameness means not knowing that they are produced from one soil and moistened by one rain. Not knowing their difference means not knowing that grasses and trees inherently have distinctions among themselves. If there were a miraculous plant that could know both sameness and difference, it would be extraordinary. Those who receive the teaching also have two delusions: first, not knowing the sameness of the principle; second, not knowing the difference among conditions. Yet Kāśyapa alone could know the sameness of the principle and know the difference of the teachings, and thus he is called extraordinary. Therefore, the subsequent text states: 'Just as those grasses and trees do not themselves know their superior, middling, and inferior natures, so are you, Kāśyapa, exceedingly rare, able to know the Tathāgata’s preaching of the Dharma in accordance with what is fitting, and able to believe and receive it.' Hence, the parable of the clouds, rain, and medicinal herbs is introduced to confirm Kāśyapa's comprehension. From the perspective of Kāśyapa, in the 'Belief and Understanding Chapter' the ten parables and ten benevolences still fell short of exhausting the praise of the Buddha's virtues; therefore, the Buddha further expounded the parable of the clouds, rain, grasses, and trees to broadly praise the Tathāgata's boundless great function of universally benefiting sentient beings. Because his praise could not be exhausted, this chapter was spoken. If explained as elucidating the 'Belief and Understanding Chapter': above, the ten parables and ten benevolences were set forth; when the King of all dharmas, unconditioned and free of outflows, was able to humble himself for the sake of the base and endure such deeds, the assembly at that time thought that the Buddha, from the beginning of his past practices down to the end of the present assembly, had undergone tortuous, difficult, arduous, and painstaking labor. Therefore, it is now clarified that although the Tathāgata accommodated and complied, he harbored no contorted mind. Thus the Huayan [Sūtra] says: 'Having no mind regarding this or that, yet able to respond to everything.' Hence, the parable of the mindless clouds and rain is adduced to elucidate the 'Belief and Understanding Chapter.'

8.6

As for the title 'Medicinal Herbs Parable Chapter' (Yaocao yu pin): 'medicine' is a general term for curing disease among plants, and 'herb' is a specific term for plants as distinguished from trees; speaking of 'medicinal herbs' combines both the general and the specific. The reason it mentions only medicinal herbs without mentioning medicinal trees is that 'trees' are two and thus few, while 'herbs' are three and thus many; hence it omits the few and adopts the many. Furthermore, it now directly confirms the comprehension of people of intermediate faculties; therefore, the title uses 'medicinal herbs' and not 'medicinal trees.' The reason medicinal herbs are adduced to illustrate people of intermediate faculties has three meanings: First, receiving the teaching and gaining understanding—the arising of understanding inevitably eradicates afflictions, which is analogous to the function of medicinal herbs in curing illnesses. Second, medicinal herbs can heal the sicknesses of others, which illustrates that upon hearing the teaching and gaining understanding, one becomes a bodhisattva and inevitably possesses the merit of universally delivering others. Third, medicinal herbs are noble among plants, which reveals that a bodhisattva is the most venerable among people, contrasting with the śrāvakas above who had not yet achieved comprehension and were like the base, impoverished son.

8.7

Question:

8.8

Medicinal herbs are insentient and receive moisture, whereas those who receive the teaching possess minds and grasp understanding; how can this serve as a parable?

8.9

Answer:

8.10

It is intended to demonstrate the mutual conformity of conditions and teaching. Clouds and rain moisten impartially, and grasses and trees receive without mind. If the moistening were impartial while the receiving were with mind, conditions and teaching would diverge; how then could there be comprehension? Thus, adducing mindless roots to reveal the impartial teaching may be called: the one who expounds the Dharma expounds nothing and indicates nothing; the one who listens to the Dharma hears nothing and attains nothing. It is also expounding like an illusory exposition and hearing like an illusory hearing: revealing the Way without words, and the raining of flowers where hearing is cut off—that is what this refers to.

8.11

Question:

8.12

How is this known to be so?

8.13

Answer:

8.14

The text states: 'This Dharma cannot be demonstrated; the characteristics of words are quiescent and extinguished.' Now, when I demonstrate the indemonstrable, although demonstrating, there are no words; it is likewise hearing the unhearable: although hearing, hearing is cut off.

8.15

Question:

8.16

The parables—the medicinal herbs, the conjured city—are all the adducing of parables. Why does the burning house alone receive the title of 'Parable'?

8.17

Answer: Broadly speaking, they could interchange, yet their specific naming differs: because the burning house comes first, it receives the general designation, while the others come later and take their specific names.

8.18

Question:

8.19

The text fully adduces the four items—clouds, rain, grasses, and trees; why does it selectively title it with the name of medicinal herbs alone?

8.20

Answer:

8.21

In terms of the text, the medicinal herbs come first, illustrating the capacity's evocative response appealing to the sage, while the clouds and rain come later, illustrating form and voice responding to beings. Because response inevitably depends on evoking, the name is established from the first. Furthermore, it now confirms the comprehension of the intermediate faculties; therefore the chapter is titled with medicinal herbs, whereas clouds and rain are not so, and thus are not designated in the title.

8.22

Question:

8.23

If it is called the Medicinal Herbs Chapter because medicinal herbs are adduced to confirm, then since the impoverished son was explained above to show comprehension, should it not have been called the Impoverished Son Chapter?

8.24

Answer:

8.25

The impoverished son applies generally to delusion and awakening; here, it speaks of 'Belief and Understanding,' so it establishes its title from the specific. Plants apply generally to poisonous plants as well; now it says 'medicinal herbs,' also taking its designation from the specific.

8.26

Question:

8.27

Above, the belief and understanding of the impoverished son was explained, and the title was established from belief and understanding; now, it says that the Tathāgata confirms, so should it not be designated from confirmation?

8.28

Answer:

8.29

Calling it the Medicinal Herbs Chapter here can encompass two meanings: first, it accomplishes the confirmation of the intermediate faculties' comprehension; second, it broadly clarifies the Buddha's teaching as being of boundless benefit. 'Confirmation' would only achieve the former and lack the latter meaning, which is why it is not called the Confirmation Chapter. Furthermore, comprehension was titled 'Belief and Understanding' as a name based on the Dharma, while confirmation is called 'Medicinal Herbs' as a designation based on a parable; wishing to preserve both Dharma and parable, they should not be titled in an identical manner.

8.30

The chapter is divided into two parts: first, confirming what was understood; second, broadly praising the Buddha's virtues. 'Universally addressing Kāśyapa': Kāśyapa is the foremost of the intermediate faculties and the principal narrator of the parable, so he is specifically addressed. 'And the other great disciples': those of the company of Subhūti and others. 'Excellent, excellent!': the Da zhidu lun says, 'Saying "excellent" twice expresses the utmost joy.' 'It is truly as you have said': the two 'excellents' confirm the skillfulness of his words; 'it is truly as you have said' validates the truth of his facts. Now, praise has four possibilities: words are skillful while facts are not true; facts are true while words are not skillful; both are present; or neither is present. Here, both are present.

8.31

Regarding 'The Tathāgata also has immeasurable virtues': second, broadly praising the Buddha's virtues. In the text there are two parts: first, prose; second, verses. The prose has two parts: first, briefly indicating the Buddha's endless virtues; second, broadly explaining the Buddha's inexhaustible virtues. The skillful words and factual truth explained above were merely traces of one sphere, not yet exhausting his boundless transformation; boundless transformation is beyond what Kāśyapa could fathom. The Vimalakīrtinirdeśa Sūtra explains that if śrāvakas of a trichiliocosm, possessing total retention like Ānanda, were to spend a lifespan of an eon, they could not maintain even three titles of the Buddha, much less immeasurable titles! If titles are like this, how much more so his virtues? The reason for this is that the dharmakāya is none other than the true mark; because the true mark is boundless, virtues are boundless; the response body possesses upāya equal in number to sentient beings, so its virtues are likewise inexhaustible.

8.32

From 'Kāśyapa, you should know that the Tathāgata is the King of all dharmas' onward: second, broadly praising the Buddha's inexhaustible virtues. In the text there are two parts: first, an exposition in terms of Dharma explaining the two wisdoms—the provisional and the real; second, an exposition in terms of parables discerning form and voice benefiting beings. Internally, possessing the two wisdoms, there is no obscurity he does not penetrate; externally, possessing form and voice, he benefits beings equally and impartially. Since this exhausts the deep storehouse of the sage's virtues and fully encompasses the Tathāgata's transformative deeds, these two are briefly adduced. Above, the 'Belief and Understanding Chapter' had ten parables and ten benevolences; now, matching them, the Tathāgata clarifies eight dharmas and eight parables. The eight dharmas are: first, King of all dharmas; second, what is spoken is not false; third, expounding all teachings; fourth, equally expressing the one principle; fifth, praising the Buddha's wisdom illuminating the principle; sixth, praising the Buddha's ability to know capacities; seventh, praising the Buddha's skillful mastery of the doors of teaching; eighth, praising the Buddha's expounding of teachings in response to capacities.

8.33

Regarding 'is the King of all dharmas': the ten parables and ten benevolences above only explained the transformation of a single sphere, and thus had not yet attained sovereignty; now, explaining that he is the King of all dharmas shows that his transformation is boundless. Sovereignty over dharmas generally has two kinds: first, sovereignty over the substance of dharmas; second, sovereignty over transformative functions. Possessing both sovereign powers, he is called the Dharma King.

8.34

Regarding 'Whatever he expounds is not false': the second phrase, indicating that what is expounded is not false. Since it surpasses what was praised, it might appear to be an exaggeration; therefore it now clarifies that his words are true. The matters regarding truth are manifold, but can be summarized into three kinds: First, the Tathāgata always expounds the Dharma relying on the two truths, and therefore it is not false. Second, through skillful wisdom he expounds the three based on the one; the purport of expounding the three is to express the one principle, so it is not false regarding the principle; furthermore, it brings real benefit to beings, so it is said to be not false. Third, explaining it in terms of boundlessness: when the Tathāgata speaks truly, it is true; when he speaks untruly [as an expedient], it is also true; when he speaks conventionally, it is conventional; when he speaks paradoxically, it is conventional; because all are able to open the Way and all are able to benefit beings, there is nothing that is not true and nothing that is not fitting. Therefore, the Mahāparinirvāṇa [Sūtra] explains four propositions: speaking of the Way as the Way; speaking of the non-Way as the non-Way; speaking of the Way as the non-Way; and speaking of the non-Way as the Way. If spoken with the mind of the Way, all four propositions are the Way; if spoken with a mind of the non-Way, all four propositions are the non-Way. Therefore, the Viśeṣacintābrahma-paripṛcchā Sūtra says: 'All dharmas are correct, all dharmas are deviant.'

8.35

Regarding 'He expounds all dharmas with wisdom and upāya': the third phrase, explaining the expounding of all teachings. The reason for explaining the expounding of all teachings is that the ten parables and ten benevolences above were merely the teaching of a single sphere and had not yet fully delineated the teaching; therefore, now explaining that he expounds all teachings finally exhausts it. Regarding 'all dharmas': the Da zhidu lun says, 'Conditioned and unconditioned encompass all dharmas; also, dharmas known by consciousness and dharmas known by wisdom also encompass all dharmas.' It also says, 'The five dharma treasuries encompass all dharmas: the three times, the unconditioned, and the ineffable.' The ineffable is none other than the true mark of all dharmas, which is neither conditioned nor unconditioned, transcending words and thoughts. The Saṃmatīya school says: 'The fifth, the ineffable, refers to the fourteen unanswerable questions.' The Bodhisattvabhūmi Śāstra says: 'Four dharmas encompass all dharmas: conventional truth and the wisdom of conventional truth, ultimate truth and the wisdom of ultimate truth.' Regarding 'with wisdom and upāya': the previous phrase explained the teaching that is spoken; this phrase explains the wisdom that is able to speak. 'Wisdom' refers to prajñā, and 'upāya' refers to upāya-kauśalya; these two are the father and mother of all Buddhas and the essential means of transforming beings, so they are explained. Now, taking wisdom directly as its substance and upāya as its function, he therefore expounds all dharmas with wisdom and upāya.

8.36

Regarding 'The Dharma he expounds all arrives at the stage of all-knowledge': the fourth phrase, explaining the principle expressed by the teaching. The previous phrase explained expounding all teachings with wisdom and upāya, which is the skillfulness of his words; this phrase explains the principle expressed by the teaching, which means its meaning is profound and far-reaching. Although he expounds all dharmas with wisdom and upāya, the great purport ultimately returns to the correct contemplation of all-knowledge (sarvajñatā).

8.37

Regarding 'The Tathāgata observes and knows that to which all dharmas tend and return': the fifth phrase, explaining that the Buddha knows all dharmas ultimately return to the utmost peak. This text explains the above statement about returning to the stage of all-knowledge. Because the Tathāgata skillfully knows that the principle has no disparate destinations, it proves that the disparate preachings just mentioned are all the meaning of arriving at all-knowledge.

8.38

Regarding 'He also knows the deep mental actions of sentient beings, penetrating them without obstruction': the sixth phrase, explaining skillful knowledge of faculties and dispositions. Knowing that the principle is one while the preachings are manifold is because he skillfully penetrates people's faculties in accordance with what is fitting.

8.39

Regarding 'Furthermore, he thoroughly and completely comprehends all dharmas': the seventh phrase, explaining skillful recognition of the Dharma-medicine, in correspondence to the above penetration of human faculties.

8.40

Regarding 'And reveals all wisdom to sentient beings': the eighth phrase, administering medicine in response to illness without erring with regard to faculties.

8.41

From "Suppose that in a major trichiliocosm" downward is the second [section], the exposition in parables. First, setting forth the parable; next, matching the parable [to its referents]. Here we explain this parable text by means of three meanings: first, broadly opened, there are eight parables; second, combining the eight into four parables; third, combining the four into two parables. As for the eight parables: 1. the parable of the great earth capable of producing; 2. the parable of the grasses and trees produced; 3. the parable of the rising cloud; 4. the parable of the downpouring rain; 5. the parable of receiving moisture; 6. the parable of growing; 7. the parable of the same one earth and one rain; 8. the parable of the distinctions among the grasses and trees. These eight parables form a sequential order: first there is the great earth that can produce; next there are the grasses and trees that are produced; because there are grasses and trees, the cloud therefore rises; since the cloud first rises, next rain must pour down; once there are cloud and rain, the grasses and trees then receive moisture; having first received moisture, they subsequently grow; although there are receiving moisture and growing, they are nevertheless all moistened by one rain and produced by one earth; although that which can produce and that which can moisten are one, the various grasses and trees each have their distinctions. Thus, these eight parables proceed in sequence. However, all eight meanings must be complete for the sense of the parable to be consummate. Now, briefly matching them: the Buddha's teachings of past ages, capable of producing, are like the earth; the seeds of good roots of the five vehicles produced are like the grasses and trees; since there are the seeds of the five vehicles that evoke the Buddha's appearance in the world, this is like the rising of the cloud; when the Tathāgata appears in the world, he must teach the true Dharma, which is next explained as the downpouring rain; when sentient beings first receive the Buddha's teachings and rejoice, this is called receiving moisture; their each receiving benefit is likened to growing; the ultimate principle is non-dual, like the one earth and one rain; their receiving different benefits in the five vehicles is like the distinctions among the grasses and trees.

8.42

Next, combining the eight parables to form four parables: the first pair constitutes that which can receive; the second pair constitutes that which is received; the third pair constitutes the actual reception; the fourth pair distinguishes sameness and difference.

8.43

Next, combining the four parables into two parables: the first six are called the parable of receiving moisture, which illustrates the past teachings; the latter pair discusses the parable of sameness and difference, which illustrates the present teaching.

8.44

As for "the major trichiliocosm," some say: this illustrates the places where sentient beings of the five vehicles dwell, and the grasses and trees below illustrate the sentient beings capable of dwelling within the five vehicles. Some say: the great earth is that which can produce, illustrating the habitual causes of past ages; the grasses and trees are what is produced, illustrating the habitual fruits of the present age. We now say: the great earth illustrates the Buddha's teachings of the past; the Buddha's teachings are impartial and capable of producing the good roots of sentient beings, so they are likened to the great earth. Therefore, the passage below says, "produced by one earth," which is proof of this. The seeds of the five vehicles produced are likened to the grasses and trees; but the Buddha's teachings of the past broadly covered [all] boundlessly, so they are likened to the major trichiliocosm. This is in contrast to Śāriputra's praising the traces of the Buddha in a single region; now, wishing to praise the transformation that has no fixed direction, the trichiliocosm is thus adduced as a parable. As for "mountains, rivers, ravines, valleys, and lands," above, the Buddha's teachings were praised in general as capable of producing; now, the teachings of the five vehicles are praised in particular as capable of producing. Some match each of these individually, but the meanings are largely unsuitable, so we should omit them here.

8.45

From "the plants, trees, thickets, and groves produced" downward is the second [part], explaining the grasses and trees produced. Previously, that which can produce was twofold: the trichiliocosm was general, and the mountains and rivers were particular. Now, what is produced is also twofold: first general, second particular. "Plants, trees, thickets, and groves" explains what is produced in general. "Plants" (hui) is the general name for the myriad grasses; "trees" (mu) is the collective term for the many trees; when grasses cluster they form thickets (cong), and when trees cluster they form groves (lin). This parable explains sentient beings of the five vehicles in general. From "and the various medicinal herbs" downward explains what is produced in particular. Grasses that can cure illness are called medicinal herbs; those produced in particular are numerous, yet it uniquely specifies medicinal herbs because of their efficacy in curing illness and yielding much benefit; this uniquely praises those of middling faculties who grasp and understand, becoming bodhisattvas, continuing the Buddha's work above and benefiting sentient beings below. As for "their varieties are manifold, their names and forms each different," this universally explains the meaning of the distinctions among grasses and trees. "Varieties" (zhong) refers to different kinds; "classes" (lei) refers to grades and categories; it briefly explains that classes of grass are three and classes of tree are two, which can be known when matching the parable. As for "their names and forms each different," names designate their substance, while forms resemble their external appearance, illustrating that sentient beings of the five vehicles have different names and each have distinct essences and marks.

8.46

From "dense clouds spread extensively" downward is the third [part], explaining the parable of the rising cloud. Previously, the grasses and trees were explained as the seeds of the five vehicles, which are that which can evoke; only because there is an evocation can there be a response. Therefore, next, the appearance of the Buddhas in the world is likened to the rising of a cloud, which is the response. The cloud illustrates the Buddha's body. First, responding without intentional mind is likened to a cloud; hence the Avataṃsaka explains responding to all without intentional mind toward this or that. Second, the response body moistens and benefits, likened to a cloud. Third, it can shield against heat, universally likened to a cloud. Fourth, the response body is the basis for preaching, just as a cloud is the basis for rain, likened to a cloud. And calling it "dense clouds" means that the benefit is profound and weighty. "Spreading extensively" means broad benefit. "Completely covering the major trichiliocosm" means equal and universal benefit. As the Avataṃsaka says, "His body sits universally in all sites of enlightenment," which is the meaning of those with affinities seeing him together. The Nirvāṇa [Sūtra] says, "A cloud is named dragon breath; due to the dragon there is a cloud, due to the cloud there is rain; due to the dharmakāya the response body descends, and due to the response body he preaches the Dharma."

8.47

As for "pouring down equally at one time, its moisture universally enriching," this is the fourth [part], explaining the parable of rain. The gift of Dharma has no before and after, hence it says "at one time." It also means that those who have the evocation hear it together. Moreover, just as he preaches at one time without partiality, it says "pouring down equally"; benefiting boundlessly and everywhere has the same meaning as "universally enriching."

8.48

From "the plants, trees, thickets, and groves" downward is the fifth [part], explaining the parable of receiving moisture. First receiving the Buddha's teaching with faithful acceptance and rejoicing is called receiving moisture. Within the text there are three [sections]: first, generally explaining receiving moisture; from "and the various medicinal herbs" downward, particularly explaining receiving moisture. "Roots, stems, branches, and leaves" illustrates the four dharmas: faith, morality, concentration, and wisdom. The three types of grass each possess these four dharmas and are termed superior, middling, and inferior; according to superior, middling, and inferior, each has that which it receives, summarizing the reception of moisture.

8.49

From "rained upon by the one cloud" downward is the sixth [part], explaining the parable of growing. It also has three clauses. The first clause explains that that which moistens is one. As for "suited to their nature," the second explains that the teaching suits the capacities. From "and thereby grow" downward, the third directly explains growing: causing those who have not yet produced the good roots of the five vehicles to produce them, and causing those who have already produced the good roots of the five vehicles to increase them; each bringing to fruition the causes of the five vehicles, like blossoms, and each bringing to fruition the fruits of the five vehicles, like fruit. In matching the parable later there are further meanings, which appear in the text below.

8.50

"Although produced by one earth and moistened by one rain" is the seventh [part], explaining the parable that that which can produce is identical.

8.51

As for "yet the various grasses and trees each have their distinctions," this is the eighth [part], explaining the parable of the distinctions among what is produced. The previous three parables, in discussing the past teachings, have already concluded. Although the past teachings were manifold, they do not exceed three kinds: the first pair explained that which can receive; the next pair explained that which is received; the last pair explained the actual reception. Now, these two parables discuss that that which can produce is identical while what is produced is different; that is, the ultimate principle is non-dual, while in terms of conditions, the benefits obtained differ. The reason for discussing sameness and difference is to break the two errors of past and present and to praise the two persons. Breaking the two errors of past and present means: in the past, persons of the five vehicles clung precisely to the difference of teachings and did not know the identity of principle; those who receive the present ekayāna teaching cling exclusively to the identity of principle and do not know the difference of teachings. In order to break [the errors of] these two persons, it therefore explains that although the principle is identical, it does not lose the difference of teachings, and although the teachings of the five vehicles differ, the ultimate principle is ever identical. Thus the text says, "Although produced by one earth and moistened by one rain, yet the various grasses and trees each have their distinctions." Furthermore, breaking two errors means: in the past, persons of the five vehicles did not know that in terms of principle it has never been dual, and did not know that in terms of conditions it has never been one; in order to break this error, it is therefore said that in terms of the earth and rain they have never differed, and in terms of grasses and trees they have never been one. Now, those who receive the ekayāna teaching, although knowing that the ultimate principle has never differed, do not know that in terms of conditions it has never been one; in order to break this error, it is therefore said that in terms of the earth and rain they have never differed, and in terms of grasses and trees they have never been one. Praising two persons means: first, praising the Buddha's ability to know sameness and difference; second, praising Kāśyapa's ability to know sameness and difference. Being able to know sameness means the oneness of principle; being able to know difference means the distinction of teachings. Furthermore, being able to know sameness means there is no difference in principle; being able to know difference means difference is established in terms of conditions.

8.52

From "Kāśyapa, the Tathāgata is also like this" downward is the second [section], matching the parable [to its referents]. It only matches seven parables and does not match the parable of the great earth, because the great earth is the Buddha's teaching of the past, while here it is directly clarifying the present Dharma-gate, so it is briefly omitted and not matched. In matching the seven parables, it is opened into two sections: first, matching the former five parables; next, matching the latter two parables of the rain of sameness and difference. Because the former five parables explain the past teachings and the latter two parables distinguish the present teaching, it is thus opened into two passages to match them. Matching the first five parables is again opened into two: first, directly matching the five parables; next, adducing the parables to align with them. In matching the former five parables, the dynamic shifts to clarify meanings differently from the parabolic exposition: first, matching the parable of the cloud; second, matching the parable of the grasses and trees; third, matching the parable of the rain; fourth, matching the parable of receiving moisture; fifth, matching the parable of growing. The reason this differs from the root parable is that the root parable intended to explain that response arises on account of evocation, hence it previously explained the grasses and trees and subsequently distinguished the cloud and rain. Now it intends to explain that first there is the Tathāgata's appearance in the world proclaiming his virtuous titles, so it first matches the cloud; sentient beings, hearing the proclamation of the virtuous titles, therefore come to the Buddha's abode, so next it matches the grasses and trees; since sentient beings have come to the Buddha's abode, the Tathāgata then preaches the Dharma for them, so next it matches the parable of the rain; sentient beings, hearing the Dharma, rejoice, so next it matches the parable of receiving moisture; each receiving benefit, it next matches the parable of growing.

8.53

Regarding the first part, the matching of the cloud, it is again divided into two: first, directly adducing the virtuous titles to match the cloud; second, exhorting beings to come and listen and receive it. Regarding the first, matching the cloud, it is further divided into four particulars: first, adducing physical form to match the cloud; second, generally adducing sound to match the cloud; third, adducing external titles to match the cloud; fourth, adducing internal virtues to match the cloud. This means that form, sound, internal, and external summarize the meaning almost completely. First, it directly adduces physical form to match the cloud; next, it attaches the parable to it. From “with a great voice” downward is the second, generally adducing sound to match the cloud, and next it also attaches the parable to it. From “and uttered these words” downward is the third, adducing external titles to match the cloud. The reason for adducing the ten titles is to proclaim throughout the realm and let it be known that a Buddha has appeared in the world, distinct from the ninety-six heterodox teachers. From “those who have not crossed over I cause to cross over” downward is the fourth, adducing internal virtues to match the cloud. Among the internal virtues, the first explains the four universal vows, which recount the Tathāgata’s intention in appearing in the world. The reason the Tathāgata appears in the world is truly because of these four universal vows in the past; hence it now clarifies that a person endowed with the ten titles appears in the world. Therefore Master Zhao said: “Fastening the saṃnāha (armor of vows) in his initial resolve, he persevered with great compassion to plunge into distress”—this is precisely the sense of this text. The Yingluo jing states: “Based on the four noble truths, the four universal vows are established.” Wishing to cause those who have not crossed the sea of suffering to cross over, it thus says, “those who have not crossed over I cause to cross over.” For sentient beings bound by the afflictions and karma of the truth of origination, wishing to cause them to be liberated, it thus says, “those who are not liberated I cause to be liberated.” Those who have not been established in the truth of the path he causes to be established; those who have not attained the truth of cessation, nirvāṇa, he vows to cause them to attain it. The first two are the vows of great compassion, and the latter two are the vows of great loving-kindness. Regarding “as they truly are, I know this world and future worlds,” the above adduced the four vows of the past, while this adduces the four virtues of the present. Yet both the virtues and the vows match the cloud, all establishing their designations in terms of the present matching. The first virtue is the three penetrations. When wishing to transform beings, one must know their capacities and natures; and since the capacities and natures of sentient beings proceed within the three times, he first explains the three penetrations. “I am the all-knowing one” is omniscience (sarvajñatā). The three penetrations know only conditioned wisdom; hence next he explains omniscience, which is knowing all phenomena fully. From “all-seeing one” downward: the practitioners of the two vehicles also have omniscience, as explained in the “Three Wisdoms Chapter” of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, yet they lack the five eyes; therefore he speaks of “the all-seeing one.” Regarding “the knower of the path, the opener of the path, the speaker of the path,” although he is fully endowed with the aforementioned merits, his intention is to cause beings to enter the path; therefore he next speaks of being a guide. Now the word “path” applies both to the heterodox and the orthodox: when good and evil reside in the mind, it is called “knowing”; displaying the two roads of heterodoxy and orthodoxy is “opening”; and pointing out in detail what is open and what is blocked is “speaking.”

8.54

From “You gods and humans” downward is the second, exhorting beings to come, listen, and receive.

8.55

From “At that time, countless” downward is the second, matching the parable of the medicinal herbs and trees, which means receiving the exhortation and coming. From “The Tathāgata then” downward is the third, matching the parable of the pouring rain. From “various and immeasurable” downward is the fourth, matching the parable of receiving moisture. Generating joy in one's mind upon first hearing the preaching of the Dharma is precisely “receiving moisture.” From “definitely obtain excellent benefits” downward matches the fifth, the parable of growing. This phrase generally matches growing. From “These sentient beings” downward specifically matches growing, and has two parts: first, matching growing in terms of worldly benefits. Regarding “in the present world they enjoy peace and stability,” because they hear the Dharma, in the present world their obstacles are eliminated and good arises; hence they attain peace and stability. “In future lives are born in good places” clarifies the retribution in the next rebirth. “Experiencing joy through the path” explains retribution in subsequent rebirths. Now, this text applies both to the next rebirth and subsequent rebirths; here it is temporarily explained with reference to subsequent retribution. Because they hear the correct path, they produce joyous retribution; therefore it says “experiencing joy through the path.” From “also get to hear the Dharma” downward clarifies attaining supramundane benefits to match growing, which also has three phrases: the first is the wisdom resulting from hearing; from “leaving behind all hindrances” downward clarifies the wisdom resulting from reflection; from “according to the strength of their capacities” downward clarifies the wisdom resulting from cultivation.

8.56

From “Just like that great cloud” downward is the second, adducing the parables to match [the meaning]. Here, first he adduces the parable of the cloud. From “raining upon all” downward, he adduces the parable of the rain. From “plants, trees, thickets, and forests” downward, he adduces the parable of the herbs and trees. From “according to their species and natures” downward, he adduces the parable of receiving moisture. From “each obtaining growth” downward, he adduces the parable of growing. All of these attach to and match the above.

8.57

From “The Tathāgata preaches the Dharma of one characteristic and one flavor” downward matches the second parable, that of sameness and difference. Within the text there are also two parts: first, directly matching the parable of sameness and difference; second, clarifying knowing and not knowing. Matching the parable of sameness and difference has two parts: first, matching the one earth and one rain, which is matching sameness; next, matching “yet the various plants and trees each have differences,” which is matching difference. Regarding “one characteristic and one flavor,” this matches the aforementioned “produced from the one earth, moistened by the one rain.” “One characteristic” refers to the one true characteristic, matching the one earth. “One flavor” refers to the one flavor of wisdom, matching the aforementioned one rain. Therefore the verse below says, “The rain of one flavor that emerges from that cloud.” From “namely, the characteristic of liberation” downward explains both the aforementioned “one characteristic” and “one flavor.” Because it frees one from the bonds of the five entrenchments of afflictions, it is called “the characteristic of liberation”; because it departs from the karma internal and external to the three realms, it is called “the characteristic of departure”; because it extinguishes the painful fruits of the two kinds of birth-and-death, it is called “the characteristic of cessation.” “Ultimately arriving at all-knowledge (sarvākārajñatā)” explains the aforementioned “one flavor.” Because it departs from the preceding three characteristics, there are no defilements that are not exhausted; because it departs from the three characteristics, there is no illumination that is not complete. Because illumination is not incomplete, it is not non-existent; because defilements are not unexhausted, it is not existent—this is precisely the Dharma of the middle way. From “If there are sentient beings” downward matches the aforementioned parable that “yet the various plants and trees each have differences.”

8.58

From “they do not realize or know it themselves” downward is the second, clarifying knowing and not knowing. The text has two parts: first, clarifying that the Buddha knows sameness and difference while sentient beings do not know; second, praising Kāśyapa for being able to know sameness and difference. This is precisely refuting the two ailments and praising the two persons. Within the first, there are again two parts: first, clarifying that sentient beings do not know difference, while the Buddha is able to know difference; next, clarifying that the Buddha is able to know sameness, while sentient beings do not know sameness. The first text consists of four parts: first, clarifying that sentient beings do not know; second, clarifying that only the Buddha is able to know; third, concluding that only the Buddha is able to know; fourth, concluding that sentient beings do not know. As for the opening phrase “they do not realize or know it themselves,” this simply means they do not know that the principle is the same while differences arise according to conditions; hence it says “they do not know.” It does not mean that sentient beings of the five vehicles are unaware of the differences among the five vehicles.

8.59

From “Why is this? Only the Tathāgata knows” downward is the second, clarifying that only the Buddha is able to know. As for stating “Why is this?,” it adduces the Buddha’s ability to know to explain and establish sentient beings’ lack of knowledge. Here it clarifies that the Buddha knows four kinds of dharmas: first, he knows four dharmas; next, he knows three dharmas; next, he knows two dharmas; next, he knows one dharma. As for knowing four dharmas, “species” means varieties and distinctions: the kinds of the three vehicles are not the same. “Characteristics” means appearances and forms: for instance, compassion is the characteristic of a bodhisattva, solitary quietude is the characteristic of a pratyekabuddha, and hearing the Dharma from another is the characteristic of a śrāvaka. “Substance” means the substance of the three vehicles: the wisdom of the paths is the substance of a bodhisattva, and omniscience is the substance of the two vehicles, as explained in the “Three Wisdoms Chapter.” “Nature” takes unalterability as its meaning: the wisdom-substances of the past three vehicles each abide in their own allotment without shifting or altering into one another.

8.60

From “what things they contemplate” downward is the second, clarifying knowledge of the three wisdoms. Now, the three wisdoms are varied: one may assign the three vehicles' practitioners to the three wisdoms—the śrāvaka's wisdom being shallow is like the wisdom of hearing; the pratyekabuddha's wisdom being slightly deeper is the wisdom of reflection; the bodhisattva's exhausting the principle is like the wisdom of cultivation. Alternatively, each of the three vehicles can possess all three wisdoms. The text has three turns: first, clarifying the object of the three wisdoms; second, clarifying the substance of the three wisdoms; third, distinguishing the causes of the three wisdoms. Focusing the mind to maintain the object is “contemplation,” which is the wisdom of hearing; directing the mind to deliberate is the wisdom of reflection; penetrating deeply is the wisdom of cultivation. They are collectively called “things” because the object is taken as the thing. According to the Abhidharma, the people of the three vehicles equally contemplate the objects of the four noble truths to produce the three wisdoms: in the Abhidharma, the wisdom of hearing takes only the letter as its object, the wisdom of cultivation takes only the principle as its object, and the wisdom of reflection sometimes takes the letter and sometimes the principle as its object; the Tattvasiddhi Śāstra universally contemplates the single object of the truth of cessation; the Mahāyāna equally contemplates the single object of the true characteristic and takes the principle as its object. As for the stages of the three wisdoms: in the Abhidharma, the first three expedient means are the stage of hearing and reflection, and the four roots of goodness are the stage of the wisdom of cultivation; in the Tattvasiddhi Śāstra, the four applications of mindfulness are the stage of hearing and reflection wisdom, and from the stage of warmth onward is the stage of cultivation wisdom. From “how they contemplate” downward is the second, clarifying the substance of the three wisdoms, meaning that the cognizing minds differ. From “by what dharma they contemplate” downward is the third, clarifying the causes of the three wisdoms, in that their expedient means differ and their past habits are varied.

8.61

Regarding “by what dharma they obtain what dharma,” this is the third, clarifying the two dharmas of cause and effect. “By what dharma” refers to the cause, and “they obtain what dharma” refers to the effect.

8.62

From “sentient beings dwelling on various grounds” downward is the fourth, clarifying that the Buddha knows one dharma, namely the grounds. And speaking of “various,” it refers to the grounds of the five vehicles being different.

8.63

From “Only the Tathāgata” downward is the third, concluding that only the Buddha is able to know. From “Like those plants and trees” downward is the fourth, concluding that sentient beings do not know.

8.64

From “The Tathāgata knows this one characteristic” downward is the second, clarifying that the Buddha knows sameness while sentient beings do not know sameness. Within the text there are two parts: first, clarifying that the Buddha is able to know; next, distinguishing the intention behind not preaching it in the past, which reveals that sentient beings did not know. Regarding “the characteristic of ultimate nirvāṇa, constantly quiescent and extinguished, ultimately returning to emptiness,” someone said: Although the past exceeds the dust and sand, and the future doubles that number, one ultimately enters remainderless nirvāṇa of ash and extinction; hence it says “ultimately returning to emptiness”—this interprets the Buddha of the “Lifespan Chapter” as impermanent. Someone said: Interpreting it based on the concealed-characteristic explanation of permanence, it clarifies that this permanence is precisely empty, signless, and unobtainable; hence it says “ultimately returning to emptiness.” Someone said: It is empty of the twenty-five states of existence, hence it is called quiescent and extinguished. Now we clarify that there are two kinds: First, both ordinary beings and sages ultimately return to the great nirvāṇa; hence it says “ultimately returning to emptiness.” It is also as Master Zhao’s Niepan wuming lun states: “Where sight and hearing do not reach, where the four formless attainments are obscured, where the nine streams cross and return, and where the multitude of sages darkly convene”—he made his treatise using the meaning of this passage. Second, from the past onward, the expedient functions of the five-vehicle teaching were deployed; coming to the Lotus Sūtra, function is stilled to return to substance, so that the branches of the five vehicles no longer exist. The fundamental was set in contrast against the five, hence it explained “not five”; once there is no five, there is also no “not five,” and speech and words are quiescent and extinguished; hence it is called empty.

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法華義疏 — Classical Chinese