妙法蓮華經玄贊 10

English (machine translation) 10

Language: English

10.3

Analyzed through three gates: first, the purpose of inclusion; second, explaining the title; third, resolving difficulties.

There are three purposes of inclusion: First, among the seven chapters on propagation through study and practice, the latter six chapters clarify the persons capable of practice, divided into four sections: from here, the third section consists of two chapters clarifying the relative amount of merit between incidental practice and direct reliance on practice. Because this chapter clarifies the blessedness of incidental practice, this chapter arises. Second, among the fruits of the Single Vehicle, the preceding two chapters clarify the perfected fruit; from here down, three chapters clarify the unperfected fruit, divided into two parts: this chapter clarifies the relative amount of blessed fruit from incidental practice of rejoicing, while the latter two chapters clarify the relative amount of blessed fruit from direct reliance on practice. Therefore this chapter arises. Third, the treatise says there are five powers of the Dharma; three have already been clarified previously, and this is the fourth, hearing the Dharma, referring to what is taught in the 'Chapter on the Merit of Rejoicing.' Because hearing from others can generate rejoicing, it is called hearing the Dharma. Since this chapter extensively clarifies it, the chapter is presented.

10.5

Explaining the title: 'Sui' (following) is the name for compliance; 'xi' (rejoicing) is the term for joy and delight. Complying in body and mind and profoundly generating joy and delight serves as the cause that produces the fruit of merit. Because this chapter extensively clarifies it, the chapter is named after it. One generates a mind of rejoicing in accordance with whatever is heard, contemplated, or cultivated; the treatise and sūtra follow the beginning, speaking only of hearing.

10.6

Resolving difficulties: This chapter not only concerns generating rejoicing oneself, but also teaching and exhorting others; why is it not called the chapter on exhorting others? Answer: It takes its name from the root, because it is only based on rejoicing oneself that one can exhort others. Furthermore, both are subsumed under rejoicing, and thus they are combined under this name.

10.7

Sūtra: “At that time Maitreya […] how much blessing does he obtain?”

10.8

Commentary: The text of the chapter is divided into two parts: first, Maitreya's inquiry; second, the Bhagavat's reply. This is the first. It has two sections: the prose and the verses.

10.9

Sūtra: “At that time the Buddha addressed […] you should listen carefully.”

10.10

Commentary: Below is the Bhagavat's reply. It is divided into three parts: first, setting up the comparison as a question; second, Maitreya's answer; third, the Buddha declaring its completion. The first part is further divided into three: first, clarifying the person who rejoices in sympathy; second, clarifying the realm used for comparison; third, from “what do you think?” downward, officially posing the question. The first text has two parts: first, clarifying the first person who rejoices in sympathy; second, indicating the subsequent person who rejoices in sympathy who is being compared. The first text has three parts: first, clarifying the first person; next, clarifying the place to which he goes; and afterward, clarifying the successive transmission. As for “lanes and alleys” (xiang mo), the Yupian states: “East-west is called mo.” Mo means road.

10.11

Sūtra: “If for four hundred myriads of koṭis […] having completed eighty years.”

10.12

Commentary: Below is the realm used for comparison. Within it there are four: first, the number and classes of living beings; second, the materials bestowed; third, the years and age; fourth, the attainment of the Path. These are the first three. Within the classes of living beings there are two: first, an individual demonstration, which has five: (1) the six destinies, (2) the four kinds of birth, (3) shapes and kinds, (4) distinctions of perception, and (5) differences of feet. These doors of meaning are as explained in a separate chapter. “Gold of Jambūdvīpa” is named after the jambu tree; beneath the water near the tree on the northern shore of this continent there is purple gold whose radiance eclipses the sun and moon, hence it is named after it. Second, “such as these,” concluding.

10.13

Sūtra: “And forming this thought […] endowed with the eight liberations.”

10.14

Commentary: This is causing them to attain the Path. It has two parts: first, generating the thought; second, transforming and guiding.

10.15

Sūtra: “What do you think […] would it be much or not?”

10.16

Commentary: Officially posing the question.

10.17

Sūtra: “Maitreya said to the Buddha […] the fruit of an arhat.”

10.18

Commentary: This is Maitreya's answer. The worldly fruits are already great, how much more so causing them to attain sanctity!

10.19

Sūtra: “The Buddha addressed Maitreya […] cannot know.”

10.20

Commentary: Below, the Buddha declares the completion. There are two parts: first, establishing the fiftieth person; second, establishing the first person. This is the first. By rejoicing in sympathy for a single thought-moment, one will attain bodhi, and the living beings one transforms will be twice the number above; therefore the blessing is greater. Causing them to attain the status of an arhat cannot accomplish buddhahood or extensively rescue living beings; therefore that blessing is inferior. This is like the comparison of the marks of the Buddha's Brahmā voice.

10.21

Sūtra: “Ajita […] cannot bear comparison.”

10.22

Commentary: Below is the establishment of the first person. The text is divided into five parts: first, generally clarifying that the merit of the first person's rejoicing in sympathy surpasses the previous without comparison; second, the fruit of going to listen and rejoicing in sympathy; third, the fruit of encouraging others to listen and sharing a seat in rejoicing in sympathy; fourth, the fruit of receiving instruction, going to listen, and rejoicing in sympathy; fifth, citing the inferior to establish the superior. This is the first.

10.23

Sūtra: “Furthermore, Ajita […] the place where they sit.”

10.24

Commentary: This is the second, the fruit of listening and rejoicing in sympathy, and the third, the fruit of encouraging others to listen and rejoicing in sympathy; they also attain the six superknowledges and the vajra-jeweled throne. This is based on worldly fruits, not supramundane ones. When ill, one may lie down to listen; this is based on not being ill. If the place is spacious, one simply encourages them to sit; if the place is cramped, one shares the seat and encourages them.

10.25

Sūtra: “Ajita […] born together in the same place.”

10.26

Commentary: Below is the fourth, the fruit of receiving instruction, going to listen, and rejoicing in sympathy. There are three parts: first, clarifying that one obtains good kalyāṇamitras; second, clarifying adornment with merit and wisdom; third, seeing buddhas and hearing the Dharma. This is the first. Obtaining a companion who understands the Dharma is a kalyāṇamitra.

10.27

Sūtra: “[With] sharp faculties and wisdom […] without any detestable features.”

10.28

Commentary: Below is adornment with merit and wisdom. Sharp faculties refer to wisdom; the rest are all subsumed under merit. Within merit there are five: (1) vocal characteristics, (2) oral characteristics, (3) nasal characteristics, (4) facial characteristics, and (5) aggregate characteristics. “For hundreds of thousands of myriads of generations” applies to all the subsequent fruits below. Oral characteristics have five: (1) breath, (2) tongue, (3) freedom from diseases of the gums, palate, and so forth, (4) teeth free from the six evils, and (5) lips free from the ten evils. “Not drawn up or shriveled” (bu qiansuo): qian means raised up, suo means shortened; it is also written with the character su. “Not coarse or rough”: having fineness and moisture. “Free from sores and pustules”: zhen is pronounced ju-ren in fanqie; sores on the lips are called zhen; another pronunciation is zhi-ren. Here we follow the former. Some write it as jin, meaning tight and tense, not sores or pustules. “Not crooked” (bu wai): the mouth is not distorted. Wai is pronounced ku-wa in fanqie.

10.29

Sūtra: “The nose is not flat or collapsed […] unpleasing characteristics.”

10.30

Commentary: This is the nasal and facial characteristics. Bian is pronounced fang-xian in fanqie, and should be written as the character bian. Tie is pronounced tang-ji in fanqie, and should be written as the character tie. Bian-tie means thin and flat. “Crooked and distorted” (qu li): li is pronounced lu-di in fanqie, meaning contrary. “Sunken and crooked” (wa qu): as for wa, the Yupian states: “the two fanqie pronunciations are yu-gua and wu-gua; it means concave or sunken and low.” Qu means bent or tiny.

10.31

Sūtra: “Lips, tongue, teeth […] endowed with human characteristics.”

10.32

Commentary: There are six aggregate characteristics.

10.33

Sūtra: “In every generation where they are born […] faithfully accept instruction.”

10.34

Commentary: Seeing buddhas and hearing the Dharma.

10.35

Sūtra: “Ajita […] practice in accordance with the teaching.”

10.36

Commentary: Fifth, citing the inferior to establish the superior.

10.37

Sūtra: “At that time the Bhagavat […] cannot be taken as a simile.”

10.38

Commentary: There are eighteen verses, divided into two: first, eight verses on secondary rejoicing in sympathy; second, ten verses on primary rejoicing in sympathy. This is the first. It has three parts: first, two verses designating those who rejoice in sympathy; second, five verses of comparison; third, one verse of conclusion.

10.39

Sūtra: “Hearing thus in succession […] constantly comes forth from their mouth.”

10.40

Commentary: Below are ten verses on the primary rejoicing in sympathy. They are divided into five, of which these are two: one verse generally clarifying the first person's rejoicing in sympathy, and five verses on receiving instruction, going to listen, and rejoicing in sympathy.

10.41

Sūtra: “If one purposefully goes to the saṅghārāma […] their blessings cannot be limited.”

10.42

Commentary: Here there are three parts: first, two verses on listening and rejoicing in sympathy; one verse on encouraging others to listen and sharing a seat in rejoicing in sympathy; one verse on citing the inferior to establish the superior.

10.43

Chapter on the Merits of the Dharma Master

10.44

Distinguished through three gates: first, the purpose of inclusion; second, explaining the title; third, resolving difficulties.

10.45

The purpose of inclusion has three points: First, among the practitioners of the six chapters, the blessings of secondary persons able to practice were clarified previously, but the blessings of Dharma masters who are primarily able to practice have not yet been clarified; now they are formally clarified, which is why this chapter comes next. Second, of the following two chapters clarifying the amount of the fruit of blessings from directly practicing in accordance [with the teaching], the first chapter generally clarifies the amount of attained fruit, and the subsequent chapter cites those who have already borne witness to attaining it; hence this chapter arises. Third, the commentary explains that the power of the Dharma has five aspects; the fifth—reading, reciting, upholding, and explaining—is demonstrated in the “Chapter on Constant Diligence,” and in this chapter the Buddha addresses Constant Diligence regarding the merits of upholding, explaining, and so on; hence this chapter comes next.

10.46

As for explaining the title: practicing in accordance with the Dharma can serve as a model, hence one is called a “Dharma master.” This refers only to the capable practitioner, not the Dharma that is practiced. Because this chapter clarifies the merits of the Dharma master, it is called the “Chapter on the Merits of the Dharma Master.”

10.47

As for resolving difficulties: why is it that in the previous “Dharma Master Chapter” the Buddha addressed Bhaiṣajyarāja, in the “Precious Stūpa” and “Devadatta” chapters he addressed all bodhisattvas as well as the four assemblies of devas and humans, in the “Peaceful Practices Chapter” he addressed only Mañjuśrī, in the “Tathāgata's Lifespan,” “Discrimination of Merits,” and “Merits of Sympathetic Joy” chapters he addressed only Maitreya, yet in this Dharma Master Chapter he addresses Sadāparākrānta and no others? Answer: The “Dharma Master Chapter” clarifies the two masters—person and Dharma. Bhaiṣajyarāja in the past did not spare his bodily life to propagate the sūtra Dharma; taking the Dharma as master, he himself became a Dharma master; hence the Buddha specifically addressed him. The “Precious Stūpa” is verification of the Dharma and “Devadatta” is verification of persons; to encourage and show everyone, he addressed them collectively. The “Peaceful Practices Chapter” clarifies wholesome conduct in the three karmas free from injury; Mañjuśrī constantly encourages practice, mostly serves as a kalyāṇamitra for living beings, and himself also takes practice as primary; hence the Buddha specifically addressed Mañjuśrī. The “Lifespan Chapter” clarifies the bodhi of the three buddhas, “Discrimination of Merits” clarifies the stages of realization of the Path, and “Merits of Sympathetic Joy” makes comparisons and encourages aspiration for the fruit of buddhahood; unless one's rank is equal to Correct Awakening and one's wisdom is on the level of the great sage, how could one know the profound subtlety of true transformation and discern the complete realization of virtue and the Path? Hence these three chapters were addressed solely to Maitreya. This single chapter should also have been addressed to him, but because Constant Diligence’s (Sadāparākrānta's) name and practice correspond to each other, the Buddha specifically addressed only him. Practicing the wondrous conduct of the five masters and obtaining the six thousand superior merits is not only accomplished through one's own practice, but across past kalpas without constant diligence it could also never be verified; how could it ever be attained through laxity and indolence? Therefore he specifically addressed Sadāparākrānta.

10.48

Sūtra: “At that time the Buddha addressed […] or copies [it].”

10.49

Commentary: The main text is divided into three parts: first, declaring the distinctions among Dharma masters who practice; second, revealing the quantity of merits obtained; third, revealing the superior fruit and function of the six sense faculties. This is the first. In reality, Dharma masters are of ten kinds in total; here five are briefly mentioned: (1) upholding, (2) reading, (3) reciting, (4) explaining, and (5) copying. By analogy, the remaining ones—making offerings, giving to others, hearing, contemplating, and cultivating—are also all Dharma masters. The first three are easy and thus not discussed; the last two are difficult and thus not mentioned; citing the middle five exemplifies the difficult and the easy.

10.50

Sūtra: “This person will obtain […] all will be made pure.”

10.51

Commentary: This reveals the amount of merit obtained. First it explains, and then it concludes. Ancient commentators had two explanations: One says: The ten virtues are the foundation. Each virtue is assisted and fulfilled by the other nine virtues, each forming ten practices. Each of these ten practices has doing it oneself, instructing others, praising the supremacy of the Dharma, and praising those who practice the ten virtues, making four hundred altogether. Each of these four has superior, middling, and inferior cultivation, making one thousand two hundred in total. The ear, tongue, and mind—hearing, explaining, and the mind comprehending the Dharma's meaning—have superior cultivation power and fully possess all three grades, each having one thousand two hundred. The remaining three faculties are inferior and completely lack the superior grade, and hence have only eight hundred. But if these merits are cultivated with the ten virtues as primary, it would be the same in other sūtras, and the merits of the six faculties would also be like this; why would it be only this sūtra? The second says: The six faculties each have one hundred blessings, each adorned by the ten virtues, making one thousand. Combining the six faculties, there are six thousand in total; because the three faculties are superior, they gain an additional two hundred, and because the three faculties are inferior, each is reduced by two hundred. The ancient explanation cites the Saddharmapuṇḍarīka [translated by Dharmarakṣa] and the Alaṃkāra-śāstra as having one thousand for each of the six grades, giving two hundred to the eye, nose, and body faculties alike; what would that number mean? Furthermore, one hundred blessings are the fruition induced by ten times ten virtuous causes. Now to assist them with causes finds no basis. The correct explanation now is: the root treatise only speaks of the three faculties having one thousand two hundred each, and the other three having eight hundred each; one must not take the Alaṃkāra-śāstra as an example identical to this sūtra. Moreover, without having collated those two texts, we now provide four explanations for the time being: First, one cultivates the ten Dharmic practices in this sūtra: (1) copying, (2) making offerings, (3) giving to others, (4) listening, (5) opening and reading, (6) receiving and upholding, (7) explaining, (8) reciting, (9) reflecting, and (10) cultivating. Among these ten, each mutually reinforces the others to turn into one hundred practices; each of the one hundred practices has four [aspects]: doing it oneself, instructing others, praising and encouraging, and rejoicing and comforting, combining into four hundred. Each has three grades to cultivate, forming one thousand two hundred. Because the three faculties are superior, they fully possess one thousand two hundred; because the three faculties are inferior, they lack the superior grade, each having only eight hundred. Second, relying on the ten Dharmic practices in this sūtra, each is assisted by the ten virtues; in this way, ten times ten fully forms one hundred. Doing it oneself, instructing others, praising and encouraging, and rejoicing and comforting combine into four hundred. Cultivated in three grades, they form one thousand two hundred; the superiority and inferiority, increase and decrease, of the three faculties are the same as before. Because this sūtra is supreme and wondrous, it exclusively achieves this merit, whereas other sūtras are not like this and thus lack this merit. Because this text is brief, it mentions five Dharma masters; in reality there are ten kinds: each serves as primary, and the remaining practices assist in fulfilling it, all attaining such merit. Furthermore, relying on this sūtra, the six faculties only speak of five Dharma masters and not ten; there are now two explanations: One says: each of these five Dharma masters additionally cultivates the ten virtues, which makes fifty. Doing it oneself, instructing others, praising and encouraging, and rejoicing and comforting—fifty times four makes two hundred. Although each sense-door has two hundred, the eye, nose, and body are inferior, and all have the ear, tongue, and mind to assist them. Their own kind does not assist one another, so together with the original they make eight hundred. The ear, tongue, and mind are superior and thus can induce the three to assist them, and therefore the ear, tongue, and mind make one thousand two hundred. Second, since it is not seen in the text, one cannot make unfounded conjectures. The sūtra says: 'With this merit adorn the six faculties, making them all pure.' The treatise says: 'Worldlings, through the power of the sūtra, obtain superior faculty functions before entering the stage of the first bhūmi.' As the sūtra says, with the fleshy eye born of one's father and mother, one sees the trichiliocosm, and so forth. Some explain this as being in the ten abodes, ten practices, and ten dedications, and not in the ten faiths, because their power is still weak. The explanation now is that it is only at the stage of the four roots of goodness, because the fleshy eye sees the great trichiliocosm, and the stage of the aid to liberation is not yet able to do so. The stage of the aid to liberation sees the transformation buddha of one continent, while the stage of the aid to penetration sees the transformation buddha of the great trichiliocosm. This is just as the sūtra says: 'The great trichiliocosm is the realm of one transformation buddha.' Therefore we know that only at the stage of the aid to penetration does one see the trichiliocosm. If not, who is said to see the realm of one transformation buddha? The treatise says: 'Furthermore, with the purity of the six faculties, within each single faculty one is fully capable of seeing forms, hearing sounds, knowing smells, tastes, and tangibles, etc., because the faculties function interchangeably.' When seeing with the eye, one smells incense and can know it, as the sūtra says: Śakra Devānām Indra is in his supreme palace, enjoying the five desires, seated in the palace. Form should be seen with the eye, but the nose can know it; up to knowing through smelling incense when preaching the Dharma: this is the realm of wisdom, yet the nose faculty knows it. Preaching the Dharma should be known by wisdom, but is known by the nose faculty. There are two meanings to this: One says that the interchangeable function of the faculties belongs only to the ten bhūmis. The Vijñaptimātratā and other texts say: 'At the stage where mastery is attained, the faculties function interchangeably; a single faculty produces consciousness and takes all objects as conditions.' Therefore, before the bhūmis, one cannot be said to have mastery in the interchangeable function of the faculties. What was said earlier about seeing and hearing the trichiliocosm extends to the stages before the bhūmis; from the first bhūmi upwards, one sees a hundred worlds, not merely three thousand. Furthermore, above the first bhūmi, one actually sees one hundred trichiliocosms; based on the realm of one transformation buddha, it provisionally speaks of seeing the trichiliocosm, which is completely consistent in principle. Second, the interchangeable function of the faculties attaining great mastery belongs only to the ten bhūmis, as stated in the Vijñaptimātratā and other texts. If through the power of application one partially attains it, one can also attain it before the bhūmis. Therefore, this root treatise says it is attained before the bhūmis, which in terms of worldlings admits extension to the lower interchangeable functioning. The previous stage of worldlings attains the previous merits; now, above the first bhūmi, the faculties function interchangeably, so there is no interchangeable function before the bhūmis.

10.52

Sūtra: 'This good man [...] completely sees and completely knows.'

10.53

Commentary: The third section below specifically reveals the supreme functions of the six faculties. First, the eye. The prose text has three parts: first, that it is the fleshy eye and not supernormal power—the following should all be understood accordingly; second, the near and far of what is seen; third, seeing karmic retributions.

10.54

Sūtra: 'At that time the Bhagavat [...] such is the power of the fleshy eye.'

10.55

Commentary: Five verses, divided into four: one commands them to listen; one gives the number; two address near and far; one addresses sentient beings and concludes. The Lesser Teaching says that the divine eye of the two vehicles sees the trichiliocosm; here it says that the eye of a worldling who upholds the sūtra through its power sees the trichiliocosm, while a bodhisattva of the first bhūmi sees one hundred trichiliocosms. Though the quantity of merit in the six faculties differs, the trichiliocosm that is the cognitive sphere obtained does not differ. The superior and inferior cultivated causes yield different fruition virtues, yet the functions of consciousness are without error and all equally take the trichiliocosm. Furthermore, virtue is internally accomplished and increases or decreases through causes; the cognitive sphere is a single transformation, and external apprehension is equal in scope. Just as the two vehicles apprehend peripherally, they consequently have two thousand and three thousand. Knowledge of past lives and the divine eye know eighty thousand [kalpas] in past and future alike. Again, as the divine eye of the first bhūmi sees a hundred trichiliocosms, surpassing the two vehicles and others, while knowledge of past lives and of birth and death only knows a hundred kalpas, inferior to the two vehicles and others, they cannot be judged by a single standard.

10.56

Sūtra: 'Furthermore, Constant Vigour [...] without damaging the ear faculty.'

10.57

Commentary: The ear. The prose text has four parts: first, the measure of virtue; second, the measure of the cognitive sphere; third, the distinctions among what is heard; fourth, concluding the supremacy. The distinctions comprise seven classes: first, twelve randomly arising sounds; next, twelve paired sounds in six pairs; next, eight sounds of the eight classes; next, three sounds of the three calamities; next, three sounds of the evil destinies; next, two sounds of renunciation; and last, four sounds of noble persons. The 'Bodhisattvabhūmi' says: 'For long-cultivating bodhisattvas at the stage of practice based on resolute faith, spells without efficacy all become efficacious in use.' Therefore, purification of the six faculties must be at the higher stage of worldlings before the bhūmis, not at the lower or middle stages.

10.58

Sūtra: 'At that time the Bhagavat [...] the sounds of the three-thousandfold world.'

10.59

Commentary: Eighteen verses, divided into three: the first verse states the theme; the next fourteen versify the above; the last three conclude its supremacy. This is the first.

10.60

Sūtra: 'The sounds of elephants, horses, carts, and oxen [...] all of these one can hear.'

10.61

Commentary: The second part versifies the above. Fourteen verses, divided into four: the first eight versify sounds of the desire realm; the next one and a half versify sounds of the form realm; the next one and a half versify sounds of renunciation; the last three versify sounds of the worthy and noble. Regarding 'In the worlds of the ten directions, birds and beasts calling to one another,' this is based on the worlds of the four continents in the ten directions within a single trichiliocosm, not counting trichiliocosms as the ten directions. Furthermore, what attains the three thousand is the ear of a worldling, whereas this refers to the ten bhūmis up to the buddha stage, so attaining the ten directions is also not contradictory.

10.62

Sūtra: 'The trichiliocosm [...] its merit is already like this.'

10.63

Commentary: This concludes its supremacy.

10.64

Sūtra: 'Furthermore, Constant Vigour [...] various fragrances.'

10.65

Commentary: The nose. The prose text has four parts; herein are two: first, the measure of virtue; second, the measure of the cognitive sphere. Since above and below are distant, how can it know? If the faculty knows from afar, it does not reach out to grasp. The faculty is damaged, not the cognitive sphere; if it can grasp when reaching, could all fragrances possibly come to the faculty? The treatise says: 'This is the realm of wisdom, known by the nose faculty. Concentrated wisdom knows from afar, grasped relying on the nose faculty; therefore it is called smelling incense, not that the nose can truly grasp objects across a distance. Furthermore, the faculties function interchangeably; the nose even sees form, so how much more could the wisdom based on eye and ear not grasp the fragrances of the trichiliocosm? It attains provisional, apparent fragrance, not the actual substance, for allowing distance in grasping substance would destroy the nature of the cognitive sphere.'

10.66

Sūtra: 'The fragrance of sumanā flowers [...] remembers without error.'

10.67

Commentary: Herein are two parts: third, the distinctions; fourth, the conclusion, which is from 'Although one smells this fragrance' onward. The distinctions are twofold: first, ordinary; second, noble. Within ordinary there are again two: first, the desire realm; second, the form realm. Within the desire realm there are again two: first, non-devas; second, devas. Non-devas have two: (1) external objects, (2) physical bodies. Devas also have two: first, external objects; second, deva bodies. How can there be fragrance in the form realm? This is form produced by supernormal power, not karmic fruition. The Avataṃsaka-sūtra says: 'A bodhisattva's nose faculty smells the fragrance of palaces in the formless realm.' This is based on what is transformed by supernormal power relying on bodily shapes, whereas that is based on what is transformed by meditative power resembling shapes; hence there is no contradiction. However, the Yogācāra[-bhūmi] says: 'Matter produced by superior meditative absorption should be known to have only characteristics of colors and so forth, because the causes for producing fragrance and so forth are lacking, and moreover they are of no use.' This means: relying on the form realm as the real basis for concentration, what is transformed as a meditative realm lacks smell and taste, which exist only when relying on the desire realm. Furthermore, if the mind of application is weak and the producing causes are lacking, they do not exist; when causes are strong, they exist. Bodhisattvas have them; the two vehicles lack them. Noble ones have them; ordinary beings lack them. Disciples of the Buddha have them; non-Buddhists and others lack them, because they are inferior and weak. Yet the Yogācāra[-bhūmi] says: 'Matter produced by superior meditative absorption attains mastery over all matter.' Thus we know that matter produced by meditative concentration universally transforms everything.

10.68

Sūtra: 'At that time the Bhagavat [...] first attains these signs of the nose.'

10.69

Verses: Thirty verses, divided into three: the first verse states the theme; twenty-eight verses versify the above; the last verse concludes. The twenty-eight verses that versify the above are divided into two: the first twenty-three on ordinary fragrances, and the last five on noble fragrances. The ordinary fragrances are again twofold: twenty-one verses on fragrances of the desire realm, and two verses on fragrances of the form realm. The desire realm is divided into two: the first seven briefly explain the fragrances of humans and devas, and the next fourteen verses explain the fragrances of humans and devas extensively. The first again has two: five verses briefly versify objects and sentient beings' fragrances among humans, and the next two briefly versify sentient beings and objects' fragrances among devas. The fourteen verses that explain fragrances extensively are divided into two: the first nine on human fragrances, and the last five on deva fragrances. Among humans there are three: the first two on fragrances of objects, the next five on fragrances of sentient beings, and the next two on fragrances of hidden treasures. Among the five verses on sentient beings, the first two are fragrances of visible beings, and the next three are fragrances of hidden beings. The five verses on devas are divided into four: (1) flowers, (2) palaces, (3) devas, and (4) amusements. The five verses on the noble are divided into four: two on bhikṣus, one on bodhisattvas, one on buddhas, and one on sentient beings.

10.70

Sūtra: 'Furthermore, Constant Vigour [...] none are not delicious.'

10.71

The Commentary says: The tongue. The prose text has three parts: first, the measure of virtues; second, the functioning of the faculty; third, the functioning of the tongue as an instrument. Here are the first two. Here there is no measure of the sphere of objects; why is it not like the faculty of the nose, which is able to know the three thousand [worlds]? Since it cannot know [them], how is its virtue accomplished as twelve hundred? The tongue faculty should also be able to taste the flavors of the three-thousand-world realm; however, because the verse text states that the sound of the tongue as an instrument pervades the great thousand [worlds], it does not speak of tasting flavors. Scent can exist apart from physical substance, whereas flavor does not exist apart from physical substance; therefore, it does not speak of obtaining the flavors of the three-thousand-world realm. The sūtras also state that the Buddha has nose and tongue whose penetration surpasses eye and ear.

10.72

The sūtra says: 'If with the faculty of the tongue... (down to)... profound and wondrous voice of the Dharma.'

10.73

The Commentary says: Below is the functioning of the tongue as an instrument. It is divided into five: first, skillful preaching of the Dharma; second, many assemblies coming to listen; third, receiving offerings; fourth, drawing near to the worthy and noble; fifth, protection of the preaching of the Dharma. 'Many assemblies coming to listen' has three parts: first, devas; second, nāgas and others; third, the four assemblies coming to listen.

10.74

The sūtra says: 'At that time the World-Honoured One... (down to)... or at times appear in bodily form for them.'

10.75

The Commentary says: Eight and a half verses, divided into two: the first one [verse] is the functioning of the tongue faculty; the remainder is the functioning of the tongue as an instrument. The functioning of the tongue as an instrument is divided into four: half a [verse] on skillful preaching of the Dharma; three on assemblies coming to listen; one on offerings; two on protection by the worthy and noble.

10.76

The sūtra says: 'Furthermore, Ever-Vigorous... (down to)... manifest their physical forms.'

10.77

The Commentary says: The body. The prose text has four parts: first, the measure of virtues; second, delight in beholding; third, the measure of the sphere of objects; fourth, distinctions. The distinctions have three: first, the vessel realm; second, higher and lower; third, the worthy and noble.

10.78

The sūtra says: 'At that time the World-Honoured One... (down to)... all are manifested therein.'

10.79

The Commentary says: Seven and a half verses, divided into five: one on delight in beholding; half a [verse] on seeing alone; half a [verse] on the measure of the sphere of objects; two and a half on distinctions; the final one concludes with superiority. The distinctions have two: half a [verse] on the objective sphere; one on the worthy and noble.

10.80

The sūtra says: 'Furthermore, Ever-Vigorous... (down to)... what is spoken in the sūtras.'

10.81

The Commentary says: The mind. The prose text has seven parts: first, the measure of virtues; second, far and wide; third, inexhaustible; fourth, accord with principle; fifth, the measure of the sphere of objects; sixth, displaying superiority; seventh, actuality. Among the 'inexhaustible', 'one month, four months, and so forth' temporarily adduces the boundaries of periods of months. Among the 'distinctions', they are the objective spheres that are the activities of mind and grasped by mind, the marks of mental activity in the three natures, and the conceptual proliferations, verbal discourses, and discriminations of the nature of all phenomena by mind. Or they may be matched in order to body, speech, and mind.

10.82

The sūtra says: 'At that time the World-Honoured One... (down to)... know all simultaneously.'

10.83

The Commentary says: Eleven verses, divided into five; herein are three: the first verse and a half on far and wide; half a verse on inexhaustible; two verses on distinctions.

10.84

The sūtra says: 'The countless buddhas of the ten directions... (down to)... has no fear in the assembly.'

10.85

The Commentary says: The fourth [section] has four verses versifying actuality. Divided into four: one on being able to uphold; one on not forgetting; one on [practicing] as preached; one on fearlessness.

10.86

The sūtra says: 'One who upholds the Lotus Sūtra... (down to)... because of upholding the Lotus Sūtra.'

10.87

The Commentary says: The fifth [section] has three verses displaying superiority. Divided into three: one on displaying superiority; one on joyful veneration; one on skillful preaching. Lest the text become overly elaborate, the broad divisions of this structural outline differ from the prose text; each should be matched comprehensively.

10.88

Sadāparibhūta Bodhisattva Chapter

10.89

Distinction into three sections: first, the purpose of this chapter's occurrence; second, explanation of the title; third, resolving difficulties.

10.90

The purpose of this chapter's occurrence has four aspects: First, although the six chapters concerning practitioners capable of learning are divided into four sections, this is the fourth, showing that when the Buddha himself was formerly in the causal stage practicing the peaceful practices, cultivating forbearance, and so forth, and circulating this sūtra, he would attain ease and bliss; now preaching this sūtra to encourage and exhort the assembly of that time, this chapter therefore occurs. Second, among the three chapters explaining the unfulfilled fruition, the previous one explained that practicing the practices leads to purification of the six sense faculties, yet it was not known who actually attained this. Now explaining that he himself formerly practiced that practice and attained purification of the six sense faculties, in order to encourage and exhort the assembly of that time, this chapter therefore occurs. Third, wishing to reveal the incomparable power and influence of practicing the peaceful practices: when I was Sadāparibhūta practicing the peaceful practices, sentient beings at that time inflicted harm upon me; though they initially suffered pain, through my power they nevertheless all attained the buddha path—how much more so if one personally practices it, would one not become a buddha? Now preaching this cause and condition to benefit the assembly of that time, this chapter therefore occurs. Fourth, among the six kinds of prophecy explained in the treatise, this explains bestowing prophecy upon a bodhisattva endowed with causes, and therefore this chapter occurs.

10.91

Explaining the title: 'Sadā' ('Ever') means constant. 'Aparibhūta' ('Never Slighting') means reverent respect. Seeing that the other four assemblies are endowed with the cause of buddha-nature, he exhorts others to practice and that they will surely become buddhas; in the three karmic modes, he constantly offers devout homage and reverent admiration; hence he is named Sadāparibhūta.

10.92

Resolving difficulties: Why does this chapter address Mahāsthāmaprāpta alone? Wishing to demonstrate the majestic spiritual power of the sūtra, which is able to cause those who practice in accord with it quickly to become buddhas, and also swiftly eradicate the suffering of evil people who violate the sūtra, it therefore addresses him alone and does not address others. Question: This chapter also explains Bhīṣmagarjitasvararāja Buddha; why is it titled only after Sadāparibhūta? Answer: The Buddha is mentioned because of him and is not the primary subject.

10.93

The sūtra says: 'At that time the Buddha addressed... (down to)... purification of body and mind.'

10.94

The Commentary says: The chapter's text is divided into four: first, taking up the sins and merits produced by the previous violation and compliance in order to show them to the assembly; second, specifically revealing the personal marks of violation and compliance toward those who preach and uphold the sūtra; third, concluding and combining the present and the past to show the assembly the marks of violation and compliance; fourth, concluding by exhorting the assembly to eliminate violation and practice compliance. This is the first. The sins are as in the earlier 'Simile Chapter'; the merits are as in the chapter immediately preceding.

10.95

The sūtra says: 'Mahāsthāmaprāpta... (down to)... all had the same single name.'

10.96

The Commentary says: Below is the second, specifically revealing the personal marks of violation and compliance toward those who preach the sūtra. There are three: first, marking the period of time; next, the buddhas encountered; finally, revealing the personal marks of those capable of practicing violation and compliance. Here are the first two. Among the buddhas encountered, there are two: first, the initial buddha; second, the subsequent buddhas. The initial buddha has six aspects: first, name; second, kalpa; third, land; fourth, preaching the Dharma; fifth, lifespan and dwelling; sixth, nirvāṇa. 'All buddhas sharing the same name Bhīṣmagarjitasvararāja' shows that the voice of preaching the Lotus Sūtra is supremely noble like a king and possesses great majesty and influence, being able to cause sentient beings to obtain great benefit and joy; that is, what Sadāparibhūta obtained at the end of his life. This is the vast benefiting of this Lotus Sūtra.

10.97

The sūtra says: 'After the very first Bhīṣmagarjitasvararāja Tathāgata... (down to)... possessed great power and influence.'

10.98

The Commentary says: Below reveals the personal marks of those capable of practicing violation and compliance. Therein are eight: first, evil people gaining influence; second, good persons increasing their diligence; third, being able to endure verbal affliction; fourth, being able to suffer bodily harm; fifth, good renown already arising; sixth, superior fruition consequently arising; seventh, evil people following the conversion; eighth, good persons increasing the path. This is the first.

10.99

The sūtra says: 'At that time there was a... (down to)... because you shall become buddhas.'

10.100

The Commentary says: Second, the good person increasing diligence. There are three parts: first, marking the name; second, explaining the name; third, manifesting the practice, which is 'Now this bhikṣu...' below. 'Bodhisattva-bhikṣu' shows that he was a bodhisattva and not merely a bhikṣu; if he were a bhikṣu and not a bodhisattva, neither would have this practice—the former would not be strange, but the latter would transgress the precepts. 'I deeply revere you and dare not slight or despise you' means that having the fundamental buddha-nature and abiding in the gotra, this reveres the tathāgatagarbha of the saṃbhogakāya. 'You are all practicing the bodhisattva path and shall become buddhas' means that if one possessing the gotra gives rise to the nature acquired through practice and arouses the aspiration to practice, they will surely attain buddhahood. Furthermore, based on the tathāgatagarbha of the dharmakāya, all possess it, so 'I deeply revere you.' If they practice the bodhisattva path and arouse the cultivation of the tathāgatagarbha of the saṃbhogakāya, they shall become buddhas. The Abhayapradā-sūtra states: 'In order to deliver sentient beings who are conceited, angry, and distressed, causing them to arouse the mind of dedication, and furthermore in order to foster the roots of goodness in sentient beings, the bodhisattva therefore pays homage to all sentient beings.'

10.101

Question:

10.102

Whenever he met the initial four assemblies, he paid homage to all of them; paying homage to bhikṣuṇīs and to white-robed laypersons, would he not be committing a transgression?

10.103

Answer:

10.104

If a bodhisattva-bhikṣu does not perform such homage, performing homage would entail a transgression. Now in performing this homage, the reason it is not a transgression is that for a bodhisattva, while natural offenses must be abstained from, there may be transgression of prescriptive offenses, because the exhortation and benefit are vast. If one is merely a bhikṣu and not a bodhisattva, paying homage entails a transgression, and not paying homage entails no transgression. Furthermore, paying homage to the four assemblies does not constitute a transgression, whereas paying homage to a single one alone would be a defect. Moreover, it is revering the buddha-nature, not paying homage to the body; since he did not exclusively recite, nor did he exclusively pay homage, both practices were combined. When the newly ordained bhikṣus paid homage at Vimalakīrti's feet, it was because they lacked knowledge, not because they were senior practitioners. However, there is an interpretation saying that this bhikṣu did not practice recitation at all, but only paid homage. If so, it should have said 'did not recite the sūtra'; why use the word 'exclusively'? Thus we know that he did not exclusively recite, nor did he only perform homage; this is the meaning here.

10.105

The sūtra says: 'Among the four assemblies... (down to)... you shall become buddhas.'

10.106

The Commentary says: Third, being able to endure verbal affliction. First is the verbal affliction, and next is being able to endure it.

10.107

The sūtra says: 'When he spoke these words... (down to)... named Ever Not Slighting.'

10.108

The Commentary says: Fourth, being able to suffer bodily harm; fifth, good renown already arising. What precedes this corresponds precisely to the stages of the forty minds.

10.109

The sūtra says: 'When this bhikṣu... (down to)... this Lotus Sūtra.'

10.110

The Commentary says: Sixth, superior fruition consequently arising. There are three parts: first, hearing the Dharma and being able to uphold it; second, purification of the six sense faculties; third, increasing lifespan and preaching the Dharma. If Sadāparibhūta had not previously opened and read the Lotus Sūtra during the Semblance Dharma age, how could he have been able to uphold it upon hearing it at the end of his life? If one did not cultivate the cause beforehand, how could the fruition arise? The homage prior to this belongs to the stages of the forty minds; hearing the Dharma and faculty purification belong to the stage of the four roots of goodness. Because his lifespan was prolonged, he attained great and good tranquility, gradually engaging in contemplation of principle to observe the true reality.

10.111

The sūtra says: 'At that time, the overbearingly arrogant... (down to)... samyaksaṃbodhi.'

10.112

The Commentary says: Seventh, evil people following the conversion. There are two parts: first, evil people following the conversion; second, those converted becoming increasingly numerous. The power of great spiritual penetrations prolonged his life and purified his faculties; the power of eloquence in pleasing speech allowed him to recall the verses and preach the Dharma; the power of great and good tranquility allowed him gradually to perform contemplation of truth, hearing the Dharma and understanding principle.

10.113

The sūtra says: 'After his life ended... (down to)... his mind had no fear.'

10.114

The Commentary says: The eighth is the good practitioner increasing in the Path. There are five [aspects], and this passage contains four: first, meeting buddhas and hearing them preach the Dharma; second, meeting buddhas and upholding and reciting [the sūtra]. These two pertain to the forty mental stages of ordinary beings. Because of these, third, he attains constant purification of the six sense faculties and forthwith enters the first stage (bhūmi); fourth, he eliminates the five terrors and attains the four fearlessnesses (vaiśāradya). Thus we know that constantly attaining the purification of the six sense faculties occurs when entering the first stage. Bodhisattvas by principle ought to abide in saṃsāra to transform beings; those who constantly encounter buddhas have not yet entered the ten stages. Not meeting the buddhas is like a broken, leaking boat: unable to save oneself, how could one save others? It is like pouring a little hot water into a vast frozen pond: although a little melts at first, the ice accumulates again later. The same is true of benefiting sentient beings when one has not yet abandoned afflictions and does not meet buddhas; therefore, to increase one's own practice, one must meet buddhas. The Avataṃsaka-sūtra, speaking of the ten stages, says: 'When this bodhisattva attains the Joyous Stage (Pramuditā-bhūmi), all fears are completely left behind, namely: fear regarding livelihood, fear of bad reputation, fear of death, fear of falling into evil destinies, and fear of the awe-inspiring virtue of the great assembly. Why is this? Because this bodhisattva has abandoned the mark of a self; if he does not even cling to his body, how much less to material goods? Therefore the bodhisattva has no fear regarding livelihood. His mind does not hope for respect and offerings; [he thinks,] "I should make offerings to all sentient beings and supply what they need." Therefore the bodhisattva has no fear of bad reputation. Having distanced himself from the view of a self and having no mark of a self, he has no fear of death. Furthermore, he reflects: "If I die, wherever I am born I will surely see buddhas and bodhisattvas." Therefore he has no fear of falling into evil destinies. "No one is equal to my aspirations, much less superior." Therefore he has no fear of the awe-inspiring virtue of the great assembly.' According to the treatise’s explanation, there are two kinds of fearlessness: first, the fearlessness of bodhisattvas; second, the fearlessness of buddhas. The fearlessness of buddhas consists of being fully and perfectly enlightened, and so forth. Here it refers to the fearlessness of bodhisattvas. The first is fearlessness in preaching the Dharma to sentient beings, because he can retain everything he hears, because he has attained dhāraṇīs, and because he constantly remembers and never forgets. The latter three are together called fearlessness in preaching the Dharma in the great assembly: 1. Because he knows the inclinations, understandings, causes and conditions, and sharp or dull faculties of all sentient beings, and preaches the Dharma according to what is appropriate for them. 2. Because he does not see anyone coming from the ten directions to pose difficult questions such that he cannot answer them in accordance with the Dharma; he does not see even the slightest sign of this. 3. Because, as all sentient beings listen and pose difficult questions, he is skillfully able to resolve all doubts at will and in accordance with the Dharma. Having abandoned the former five terrors, he attains these four fearlessnesses and enters the first stage; only upon later entering the eighth stage does he completely leave behind the causes of terror.

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妙法蓮華經玄贊 — Classical Chinese