妙法蓮華經玄贊 2.72

2.72

The Eulogy says: This is the third [element], the accomplishment of the arrival of the time when the Tathāgata wishes to preach the Dharma. Briefly, there are three senses: First, in terms of persons: he first preached a Mahāyāna sūtra named "Immeasurable Meanings" for the sake of the bodhisattvas, and only later preached the Single Vehicle for the sake of the śrāvakas. Second, in terms of benefit: he first transformed the mature-rooted bodhisattvas through the altruistic doctrine and principle of the Single Vehicle, and only later transformed the śrāvakas of initial faculties who turned their minds [to the Great Vehicle] through the practice and fruit of self-benefit of the Single Vehicle. Third, in terms of the Dharma: he first discussed the substance of the Dharma and later discussed its functioning; therefore, before preaching the *Lotus Sūtra*, he first preached the *[Sūtra of] Immeasurable Meanings*, which is termed the arrival of the time. "Mahāyāna sūtra" is a generic phrase, while the rest are specific phrases. The *Dvādaśanikāya-śāstra* gives six senses of the name "Mahāyāna": (1) It surpasses the two vehicles; (2) The Buddha is the greatest, and this vehicle can reach him; (3) It is what the Buddha rides; (4) It can extinguish great suffering and bestow great benefit and bliss; (5) It is what great beings such as Avalokiteśvara ride; (6) It can exhaust the source and depth of all phenomena. The *Mahāyānasaṃgraha* says, "Because it is both a vehicle and great, it is called the Great Vehicle (Mahāyāna)"—that is, the ten thousand practices; or "because it rides upon the great nature, it is called the Great Vehicle"—that is, tathatā, "vehicle" meaning carrying and conveying. Asanga's *Vajracchedikā-prajñāpāramitā-śāstra* explains seven kinds of greatness; though their names differ slightly, their meaning is identical to that of the eleventh fascicle of the *Abhidharmasamuccayavyākhyā*. The *Abhidharmasamuccayavyākhyā* says: "Because the nature of this very vehicle is co-associated with the seven kinds of great natures, it is called the Great Vehicle. (1) Greatness of the object: because the bodhisattva path takes hundreds of thousands of teachings as its intentional object, that is named greatness of Dharma. (2) Greatness of practice: because it is endowed with both benefits, that is named greatness of mind. (3) Greatness of wisdom: because it comprehends the twofold selflessness, that is named greatness of resolute faith. (4) Greatness of vigor: because it cultivates hundreds of thousands of difficult practices throughout three great asaṃkhyeya [kalpas], that is named greatness of the purified mind. (5) Greatness of skillful means: because, endowed with wisdom and compassion, it abides neither in saṃsāra nor in nirvāṇa, that is named greatness of the provisions. (6) Greatness of realization: because it accomplishes all merits such as the ten powers and four fearlessnesses, that is named greatness of the fruition. (7) Greatness of activity: because it establishes buddha-activities to the utmost limit of saṃsāra, it is called the Great Vehicle, which is named greatness of time." The fundamental substance of the vehicle is the principle of tathatā; because it is signless, it agrees with the *Śrīmālādevī-sūtra*. The *Śrīmālādevī-sūtra* says: "The Single Vehicle is precisely the Great Vehicle; the Great Vehicle is precisely the buddha-nature; the buddha-nature is precisely the realm of nirvāṇa." Its branch aspects broadly include the ten thousand practices, being both a vehicle and great. Because the substance of the seven great natures broadly includes the conditioned, it will be fully set forth when we reach the chapter on the Single Vehicle. This is the overarching phrase. The three phrases, such as "named Immeasurable Meanings," are specific names of the Mahāyāna sūtra that was preached. In the *Zheng fahua jing* there are only two phrases, but the commentary, quoting the sūtra, lists seventeen names. If we match the commentary's text precisely, it should say: "Preached for the bodhisattvas the Mahāyāna sūtra named Immeasurable Meanings, the Most Supreme Classic, the Mahāyāna Vaipulya, the Dharma for Teaching Bodhisattvas, What Buddhas Protect and Keep in Mind, the Secret Dharma of the Buddhas, the Meritorious Treasury of the Buddhas, the Esoteric Abode of the Buddhas, That Which Can Give Birth to All Buddhas, the Bodhimaṇḍa of the Buddhas, the Dharma-Wheel of the Buddhas, the Incorruptible Śarīra, the Excellent Skillful Means, the Skilful Proclamation of the Single Vehicle, the Abode of the Ultimate Meaning, the White Lotus of the Sublime Dharma, and the Utmost Sublime Dharma Gate." The commentary says: "First, 'Immeasurable Meanings': because it accomplishes letters and meanings. Because through this Dharma gate that profound and sublime realm of phenomena is expounded, and because that deep and sublime realm is the most supreme realm of the Buddha, and because the teaching that expresses it explains that meaning, the teaching is also immeasurable. Thus, both these written teachings and the expressed meanings are named immeasurable." The *Anantanirdeśa-sūtra* says: "Because the natures and desires of sentient beings are immeasurable, the Dharma that is preached is also immeasurable; because the Dharma is immeasurable, the meanings are also immeasurable. Immeasurable meanings arise from a single phenomenon, and that single phenomenon is precisely signlessness. Such signlessness is signless and not-signless; signless and not-signless is called the true reality. After a bodhisattva-mahāsattva abides in such true reality, the compassion he generates is clear, true, and not vain; he can genuinely relieve sentient beings of suffering, and having relieved their suffering, he further preaches the Dharma to cause all sentient beings to experience joy. Good sons! If a bodhisattva can cultivate this one Dharma gate of immeasurable meanings in this way, he is certain to quickly attain unexcelled bodhi. Good sons! It is like a single seed that can produce hundreds, thousands, and tens of thousands [of seeds], and from each of those hundreds, thousands, and tens of thousands, another hundred, thousand, or ten thousand are produced, continuing in succession like this to an immeasurable extent. This classic is also like this: from a single phenomenon arise hundreds and thousands of meanings, and from each of those hundreds and thousands of meanings arise hundreds, thousands, and tens of thousands, continuing in succession like this to immeasurable and boundless meanings; therefore, this classic is named 'Immeasurable Meanings.'" The commentary does not merely take the produced teaching and principle to be named immeasurable; the substance of the immeasurable is precisely the object of true wisdom. The substance can accomplish, because it accomplishes those letters and meanings.