妙法蓮華經玄贊 3

English (machine translation) 3

Language: English

To briefly outline this, three sections are opened: first, the purpose of its placement; second, explaining the title; third, identifying its essence. Regarding the purpose of its placement, there are three explanations: First, according to [the view that] the eight chapters constitute the core teaching, the lotus possesses the two virtues of emerging from water and blossoming, while the sublime Dharma possesses the two capacities of fruitfulness and transcendent conduct. Furthermore, the sūtra later states that in this sūtra only the Single Vehicle is taught; therefore, refuting the two [vehicles] and converging the two into the Single Vehicle constitutes the principal theme of the Lotus Sūtra. Hence, the teaching is delivered in three cycles to accommodate those of three faculties. In this chapter, the initial teaching of the Single Vehicle is for the benefit of Śāriputra. Śāriputra, of superior faculties, is the first to understand, in the "Simile Chapter"; the Buddha endorses him and confers a prophecy upon him, ending with the gods chanting verses; this is the first cycle. In the "Simile Chapter," Śāriputra requests, saying, "I now have no further doubts or regrets," after which the Buddha expounds a simile to benefit those of middling faculties; four persons of middling faculties have faith in and understand the Buddha's teaching, and the "Medicinal Herbs Simile Chapter" reiterates this endorsement and confers prophecies upon them; this is the second cycle. The "Phantom City Simile Chapter" speaks of forming past affinities and that the phantom city is not real, benefiting those of lower faculties; Pūrṇa Maitrāyaṇīputra understands, and the Buddha affirms and endorses it, whereupon he confers prophecies upon the five hundred [arhats] and those in training and beyond training; this is the third cycle. From this point onward, nowhere else is the Single Vehicle taught; therefore, only the Single Vehicle is the essence of the Lotus Sūtra. Now that the assembly has gathered, conditions are harmonious, and the admonitions are complete, the capacities of the audience coincide, making this the right moment to present the core doctrine; moreover, expounding the Single Vehicle through Dharma benefits those of superior faculties. Therefore, following the "Introductory Chapter," the "Expedient Means Chapter" appears.

Second, according to [the view that] the nineteen chapters constitute the core teaching: starting from the "Expedient Means Chapter," the first twelve chapters clarify the realm of the Single Vehicle; the "Peaceful Practices" and "Emerging from the Earth" [chapters] clarify the practice of the Single Vehicle; and the five chapters from the "Tathāgata's Lifespan" to "Sadāparibhūta" together clarify the fruition of the Single Vehicle. Expounding the realm causes them to know the provisional and the real of the vehicles, urging them to abandon the provisional and take up the real; the śrāvakas, awakening to this, thereupon attain prophecies. Within this, there are three divisions: the first eight chapters directly clarify the provisional and the real, and those of the three faculties receive prophecies; the next three chapters praise the persons and extol the Dharma, encouraging them to uphold and practice it; the final "Encouragement" chapter receives the command to abandon the provisional and uphold and practice the real Dharma. The division of the first eight chapters does not differ from the former [view]; therefore, following the "Introductory Chapter," the "Expedient Means Chapter" appears.

Third, the Treatise states: "From here onward, the characteristics of the cause and fruition taught are manifested. This means that after the preceding 'Introductory Chapter,' it clarifies the characteristics and forms of the essence of the cause and fruition taught as the core doctrine of the sūtra." Here there are three explanations: The first says that the wisdom of all buddhas that is taught is the fruition, and the gateway of teaching that expresses this wisdom is called the cause; just as a gate is that by which one enters a room, so the teaching is the place where the principle is revealed. The lotus merely speaks of the two meanings of cause and fruition; hence they are wisdom and its expression. The second says that after the three requests, the one great matter is clarified—opening, displaying, awakening, and entering—the first three being the fruition and the last one being the cause; this is precisely the core doctrine of the Single Vehicle. The initial intention in praising the gateway of wisdom was to arouse doubt in Śāriputra and the others, causing them to resolutely request the teaching of the Single Vehicle. Although the two meanings of the lotus interpret the Anantanirdeśa-sūtra, with the fruit being magnificent and the cause blooming, this also does not contradict the general principle; hence opening, displaying, awakening, and entering are taken as fruition and cause. The third says that at first there are wisdom and its gateway, the gateway being the cause and wisdom being the fruition; opening, displaying, and awakening are three fruitions, and entering is the cause; because teaching, principle, practice, and fruition are all the Lotus, it causes them to recognize that the former teaching and practice were expediently taught as three, while now discussing the vehicle's essence, the principle and fruition are solely one. Hearing the teaching of the three vehicles, one understands the principle of the Single Vehicle; practicing the cause of the three vehicles, one realizes the fruition of the Single Vehicle—this is the intention of the Lotus Sūtra. As explained above, this chapter fully clarifies the cause and fruition that are the core doctrine taught by the sūtra; therefore, following the "Introductory Chapter," the "Expedient Means Chapter" appears.

3.4

Regarding the explanation of the title: bian has the fanqie spelling fang-lian, here read in the departing tone. A buddha's wisdom is of two kinds: first, real wisdom; second, expedient wisdom. Real wisdom has two aspects: first, real phenomena; second, real wisdom. Real phenomena also have two aspects: first, real in essence, namely the conditioned and the unconditioned; second, real in truth, namely the sublime principle of tathatā. Real wisdom is also like this: First, wisdom real in essence, which is the uncontaminated true wisdom that contemplates what is real in essence; contrasted with the false wisdom of ordinary beings that lacks knowledge, it is called real wisdom; both fundamental wisdom and subsequently attained wisdom are this. Second, wisdom that realizes the real truth, which is exclusively the wisdom of the true essence. This has five pairs: first, contrasted with knowing the false, it is called real wisdom; second, contrasted with knowing concrete facts, it is called real wisdom; third, contrasted with knowing characteristics, it is called real wisdom; fourth, contrasted with knowing expressions, it is called real wisdom. These four kinds of real wisdom are all solely the contemplation of the fourth true wisdom, and the other four counterparts are in order the four conventional wisdoms. Fifth, contrasted with the wisdom that knows the provisional, it is called real wisdom, namely the principle and wisdom of the Single Vehicle contrasted with the wisdom that knows the two provisional vehicles. This is based on realizing wisdom, pairing the fourth true wisdom with the latter three conventional wisdoms; if based on entering wisdom, it pairs the third true wisdom with the third conventional wisdom.

3.5

Expedient wisdom has three or four kinds: First, expedient means of progression: namely, the seven expedient wisdoms prior to the path of seeing; progressing toward the fruition is called an expedient means. That which is studied having a standard is called 'fang' (method); practicing in accord with one's stage and suiting what is fitting is called 'bian' (expedient). Second, expedient means of operation: namely, the perfection of expedient skillfulness (upāya-kauśalya-pāramitā); the wondrous functioning of subsequently attained wisdom able to carry out the two benefits is called an expedient means. This has three aspects: 1. Expedient means of teaching and practice: verbal sounds that can serve as a model are called 'fang'; receiving the teaching and obtaining peace is called 'bian'. 2. Expedient means of realization and practice: the principle of emptiness being upright and correct is called 'fang'; wisdom according with the correct principle is called 'bian'. 3. Non-abiding expedient means: approaching the real while entering the conventional is called 'fang'; benefiting both oneself and others is called 'bian'. The above three are all the second, [expedient means of] operation. Third, expedient means of integrated formation: all phenomena being of the same essence and skillfully forming one another is called an expedient means. For within tathatā are contained buddha-dharmas as numerous as the sands of the Ganges; taking wisdom as the gate or taking consciousness as the gate, each subsumes all. The Bodhisattvabhūmi states: 'Because these dharmas are skillfully formed, they are called expedient means.' The Daśabhūmika states: 'Totality, sameness, formation, particularity, difference, and disintegration—it is the expedient means of contrasting totality with particularity.' Containing totality according to a principle is called 'fang'; containing much within little is called 'bian'. Fourth, provisional and skillful expedient means: there is no such actual matter, but to respond to beings it is provisionally manifested, hence it is called expedient means; that is, transforming beings through the expedient means of the three karmas. Contrasted with real wisdom, this is called expedient means. Benefiting beings according to a standard is called 'fang'; delivering them according to the occasion is called 'bian'. Its essence is derived from [the category of] operation, having no separate meaning; therefore, in essence there are only three.

3.6

Now, here there are three kinds: first, the expedient means that receives those below, which exclusively guides those below; second, the expedient means that reveals what is above, which exclusively reveals what is profound and marvelous; third, the expedient means that generally illuminates, which pervades both above and below. Regarding the first, the expedient means that receives those below, this sūtra states below: "In the buddha-fields of the ten directions, there is only the Dharma of the Single Vehicle; there is neither a second nor a third, except when expounded by the Buddha as an expedient means"; and it also states: "Openly abandoning expedient means, I preach only the unexcelled path." Among the previous four, this is the expedient means of provisional skillfulness. This consists of three aspects: first, the expedient means of body, such as holding a vessel for dung, donning soiled garments, and attaining the Way at Gayā; second, the expedient means of speech, as it states below: "These nine divisions of Dharma that I teach take entry into the Great Vehicle as their basis," and also proceeding to Vārāṇasī to turn the wheel of the Dharma of the Four Noble Truths, and so forth; third, the expedient means of mind, as it states below: "I recollected the power of expedient means practiced by past buddhas; the Way I have now attained should also be preached as the three vehicles," and so forth, which above accords with ancient buddhas and below conforms to sentient beings. The Buddhabhūmi-sūtra states: "The kṛtyānuṣṭhāna-jñāna gives rise to the transformations of the three modes of action," which is exactly the same as this. Interpreted according to this, activities that can serve as standards are called "fāng" (method/standard), and skillfully adapting to the capacities [of beings] is called "biàn" (expedient). The Treatise on Rebirth states: "Being upright is called fāng; external adaptation is biàn." Fāng means methods or arts; biàn means suitability; the method of suitability is called "expedient means" (fāngbiàn). Regarding the second, what is called the expedient means that reveals what is above, the Vimalakīrtinirdeśa states: "Because of possessing expedient means, one is liberated; lacking expedient means, one is bound." This sūtra states below: "I devised these expedient means to enable them to enter the Buddha's wisdom; all the tathāgatas use immeasurable expedient means to liberate all sentient beings." To enter the Buddha's undefiled wisdom, one initially sets forth expedient means to reveal the subsequent wisdom of the Buddha. Therefore, this is the expedient means of enactment among the four expedient means: the wondrous principle that can serve as a standard is called fāng, and skillful application that can reveal [the truth] is called biàn; its meaning is deep and far-reaching, and its words are ingenious and marvelous; the expedient pervades both teaching and principle; the suitability of the method is called "expedient means". Regarding the third, the expedient means that generally illuminates, below in the sūtra the great assembly doubts: "For what reason does the Bhagavat earnestly praise expedient means and speak these words: 'The Dharma attained by the Buddha is profound and difficult to understand; what he says has an intent that is difficult to fathom'?" Expedient means is the general [term], and the following two phrases are the specific: "The Dharma attained by the Buddha" reveals what is above, clarifying the present single reality; "what he says" receives those below, manifesting the three provisional [teachings] of the past. It also states: "The Buddha, having fully known this, uses the power of the expedient means of various causes, parables, and phrases to cause all to rejoice." Because it pervades both receiving those below and revealing what is above, these are the twelve kinds of expedient skillfulness (upāya-kauśalya) pāramitā, correlated and subsumed as appropriate. Fāng is the norm that governs the inclinations and capacities of sentient beings; biàn is the essential suitability that aids beings and principles. Fāng means standards and methods; biàn means essential suitability and convenience. "Inclinations" refers to sentient beings; "capacities" refers to what is essential for their faculties; the norm that governs and gathers the inclinations and capacities of faculties is called fāng, as it traverses both persons and dharmas. "Beings" refers to persons and things; "principle" refers to the underlying principle; the essential suitability that benefits persons, things, and principles is called biàn, as it aids persons and benefits the Dharma. The intention of this term is to reveal the norms that aid persons and benefit the Dharma; therefore, it is called "fāngbiàn" (expedient means); being both standard (fāng) and suitable (biàn), it is called fāngbiàn. Deducing from this meaning, it applies to all three explanations. The three kinds together constitute the twelve kinds of expedient skillfulness (upāya-kauśalya) pāramitā, correlated and subsumed as appropriate. The forty-fifth fascicle of the Yogācārabhūmi states that among the twelve kinds, the first six are based on internal cultivation and realization, while the latter six are based on external maturation. The six internal kinds are: compassionate yearning, thoroughly understanding all conditioned formations, delighting in the Buddha's wondrous wisdom, not abandoning saṃsāra, remaining unstained in saṃsāra, and blazing vigor. The six external kinds are: causing a small amount of good such as giving to produce immeasurable fruits; causing a small amount of power such as keeping precepts to lead to great roots of virtue; removing the anger and affliction of those who hate the noble teaching; causing those who remain indifferent to enter; causing those who have entered to mature; and causing those who have matured to attain liberation. Here, receiving those below is external maturation; here, revealing what is above is internal maturation; here, general illumination combines to form all twelve kinds, both internal and external. Within the twelve kinds, in order to accomplish the latter four, one further cultivates six kinds of expedient skillfulness: First, accommodating and harmonizing: when about to preach the Dharma, first manifesting gentle, pleasing, and lovable bodily and verbal demeanor to engender love and reverence, so that they take delight in the Dharma; then gradually preaching to them. Since they do not understand the esoteric intention of teachings on emptiness—that all dharmas are without nature, without substantial entity, without arising and without ceasing, like illusions or dreams—one reconciles it in accord with principle: that sūtra does not say that the substance of all dharmas is non-existent altogether, but only that there is no grasped nature that can be spoken of; in terms of ultimate reality, it is not their self-nature. Since their self-nature and substantial entity are entirely non-existent, what arising and ceasing could there be? Furthermore, like illusions and dreams, they are not as they appear, yet neither is it that their substantial entities do not exist at all; therefore, they are spoken of as like illusions to make them understand. Second, making mutual compacts: seeing someone come to make a request, first making a compact with them to make them recognize kindness and virtue, make offerings, pay reverence, uphold pure precepts, and so on, and only then giving to them. Third, diverse inclinations: having made a compact, if the other person does not act promptly, then with an intention to benefit them, first promising but not giving; having first acted as a close friend gently guiding them, if they do not follow and learn, manifesting an appearance of anger, acting contrary to them, and feigning not to go along with or benefit them. These are provisional external manifestations of abandonment, not an internal intention to refrain from rescuing them. Fourth, acting through compulsion: having sovereign power over relatives and the like, being able to properly admonish them; for those who do not recognize kindness and virtue, violate precepts, and so forth, either cutting off what they seek, expelling, reproving, or beating them, so as to make them practice correctly. Fifth, bestowing kindness and requiting kindness: toward those from whom one has previously received great kindness, when they look forward to requital, exhorting them to cultivate goodness; this is called great requital of kindness. Sixth, ultimate purity: having completed the path to fruition, abiding in the Tuṣita Heaven, down to descending to be born and attaining equal, perfect awakening, causing them to give rise to joyful aspiration, descending along with them upon rebirth, and requesting the turning of the wheel of Dharma to broadly benefit them. Expedient means here is specifically "accommodating and harmonizing" among the six, reconciling the three provisional teachings of the past and harmonizing them into the single reality of the present. The Viniścayasaṃgrahaṇī and Vijñaptimātratā also state that there are two kinds: first, the expedient skillfulness of rescuing and delivering, which is the six external kinds; second, the expedient skillfulness of dedication (pariṇāmanā), which is the six internal kinds. According to their respective applications, all are subsumed here.

3.7

Regarding the identification of its substantial nature: expedient means is wisdom, having discernment (prajñā) as its nature. Non-conceptual wisdom internally directly realizes the true sphere, while within subsequently attained wisdom (pṛṣṭhalabdha-jñāna) one benefits others and expounds the Dharma, being able to give rise to the wondrous function of expedient means; therefore, it has subsequently attained wisdom as its nature. As the Vijñaptimātratā and other texts state, the latter five pāramitās all have subsequently attained wisdom as their nature. Although that which expresses and that which is expressed are distinct in nature, they are manifested by relying on wisdom; now, following the fundamental, wisdom is taken as its nature.

3.8

Below follows the explanation of the root text. In the first cycle, there are four parts: first, the Bhagavat instructs and enlightens; next, Śāriputra understands; next, the Tathāgata confirms; finally, the Buddha confers prophecy. Because in the same way the texts for the medium and lower capacities each have four parts, among these four, the first one is the "Expedient Means Chapter", while the latter three are all in the "Simile Chapter". Within the Buddha's instruction and enlightenment, the treatise analyzes it into five sections: first, the section praising the supreme excellence of the Dharma; from "Ever since I attained buddhahood" onward is the second section praising the virtues of the Dharma master; from "At that time in the assembly there were arhats whose defilements were exhausted" onward is the third section where the great assembly determines their doubts; from "The Buddha addressed Śāriputra: 'Cease, cease, there is no need to speak further. If this matter were spoken of, all the world would be frightened and doubtful'" onward is the fourth section determining prophecy; from "'Śāriputra, the buddhas appear in the evil world of the five turbidities'" onward is the fifth section cutting off doubts. The Dharma is the teacher of buddhas, and persons accomplish their virtue by means of the Dharma; persons are that which can reveal, while the Dharma relies on persons to be propagated. Therefore, he first praises the excellence of the Dharma and later praises the superiority of the person. The śrāvakas and others had already reached certainty regarding what they had realized, yet hearing the praise of what was spoken, doubts arose; therefore, there is the section determining doubts. What was intended in the Buddha's mind had already been determined beforehand; by proclaiming a halt, he invited their earnest entreaty and also caused evil persons to leave the assembly; having clearly explained its meaning, there is the section determining prophecy. Among the multitude, there were those who heard the previous teaching and again had doubts; the Buddha explained it once more for them, so there is the section cutting off doubts. Thus, it forms five sections. Alternatively, it is divided into two: first, praising the marvel of the Dharma and the master, whereupon the assembly conceives doubts; later, the Buddha further explains by determining prophecy, the assembly again conceives doubts, and he explains these doubts once more; hence it is divided into two.

3.9

Within this single chapter, it is now divided into four sections: first, the two profundities are first proclaimed to alert the minds of all beings; second, the four assemblies are startled and in doubt, giving rise to Śāriputra's feelings; third, opening this true aspect and initiating that provisional gate; fourth, exhorting and inspiring joyful minds, causing them to aspire to become buddhas, which consists of the three lines of verse at the end of the chapter.

3.10

The sūtra states: "At that time the Bhagavat... [down to] could not know."

3.11

The eulogy states: The two profundities are first proclaimed to alert the minds of all beings. In the text there are two parts: first the prose, and later the verses. The prose has two parts: first, praising the marvel of the Dharma realized and expounded; from "Ever since I attained buddhahood" onward, praising the supreme marvel of the Tathāgata's person as the Dharma master who can realize and expound. The first part contains two aspects: first, generally marking its supreme excellence; later, from "Why is this?" onward, explaining this supreme excellence. Within the first aspect there are again two: first, revealing his sovereign rising from samādhi; later, addressing Śāriputra to formally present what is spoken. "An" means slowly; "xiang" means carefully. The treatise states: "Rising with ease and mindfulness from samādhi with real wisdom-contemplation, and having arisen, addressing Śāriputra, is to demonstrate that the Tathāgata has attained sovereign power, because when the Tathāgata enters samādhi, none can startle or awaken him." The contemplation of the samādhi of the station of immeasurable meanings is called real wisdom-contemplation; the Buddha's samādhi is exceedingly supreme, and once he enters it, other people cannot startle the Buddha to make him arise from samādhi; unless the Buddha emerges on his own, others cannot cause him to emerge, so he arises from samādhi on his own. Furthermore, it reveals that in samādhi he attains sovereignty in entering and emerging at will; that is, due to these two meanings, he arises from samādhi. Although it is the anantanirdeśapratiṣṭhāna-samādhi, it is mostly the fourth dhyāna, because its virtues are supreme. Not addressing others but exclusively addressing Śāriputra is because his profound wisdom corresponds with that of the Tathāgata; that is, Śāriputra is the highest among the śrāvakas, of sharp wisdom and keen faculties, who understands upon a single hearing and is the very first to awaken and enter. Whenever the Buddha expounds the Dharma, he must accord with capacities and faculties; because his wisdom is foremost, the faculties and the Dharma match, which is called "corresponding". "Corresponding" has the meaning of according with; it does not mean that having similar wisdom is called corresponding; when faculties harmonize with the Buddha's Dharma, it is called corresponding, which is why he did not address the bodhisattvas. The treatise gives five reasons: First, because of the task to be done for the śrāvakas: the Saddharmapuṇḍarīka is preached for the śrāvakas, and the task of the śrāvakas is to abandon the provisional vehicle, not so for the bodhisattvas. Second, to cause the śrāvakas to dedicate themselves toward great bodhi: to cause them to generate the mind [of bodhi] and head toward the great fruit. Third, to protect the śrāvakas for fear of their faintheartedness: if he had addressed the bodhisattvas, the śrāvakas would have thought that this Single Vehicle was not their lot, and generating faintheartedness in their minds, would be unable to advance in practice; now addressing the śrāvakas causes them to eliminate this thought, showing it is their lot, and dispelling their faintheartedness. Fourth, to cause other people to reflect well: causing other śrāvakas to reflect well upon it, thinking, "Śāriputra has already received the Buddha's address; I am of his class and should also be addressed," thus deeply generating faith and giving rise to the mind to cultivate and learn. Fifth, to prevent the śrāvakas from conceiving the thought that "what was to be done has already been accomplished": formerly, the śrāvakas thought that the cessation they attained had perfected the fruit and fully realized the goal, and that what was to be done had been accomplished; now praising the marvel of the Dharma and addressing them that they do not know it causes them to abandon their small mind. The bodhisattvas do not correspond to these five matters at all; therefore, although they possess keen faculties, the Buddha did not address them primarily. Addressing them secondarily causes no flaw, for he causes those among the practitioners of the three vehicles who have doubts and regrets to sever them all; he addressed [Śāriputra] primarily because his indeterminate nature additionally sustains the rest.

3.12

The Dharma being praised is, in brief, of two kinds: the first is wisdom, and the second is the gateway to wisdom. Hence the Treatise states: "There are two profundities: the first is the profundity of realization, namely wisdom; the second is the profundity of the āgama, namely the gateway to wisdom." The "gateway to wisdom" is the expressive teaching; the "profundity of wisdom" is the principle expressed. In Sanskrit it is āgama, which here is called "teaching" (教), or is translated as "transmission" (傳), because the buddhas of high antiquity have transmitted it down to the present day. This meaning of "profundity" applies to both the teaching and the principle; yet it is the principle that properly receives the name "profundity," while it is the profundity of the gateway that is called "difficult to see, [difficult to] perceive," and so forth. That the two vehicles do not know it also applies to both of these; as for the rest, they pertain separately to the two dharmas of principle and teaching. Such is the Treatise's intention. When the Treatise speaks of wisdom, it refers to the meaning of "all aspects" (sarvākāra) and "the knowledge of the omniscient" (sarvajñajñāna). The wisdom of the omniscient person is called "the knowledge of the omniscient"; its essence pervades nature and characteristics, so it is called "all aspects"—that is to say, nirvāṇa and bodhi at the fruition-stage of buddhahood. Or else, "all-knowing" (sarvajña) is non-conceptual wisdom (nirvikalpa-jñāna), and the repeated word "knowledge" (jñāna) is the subsequently attained wisdom (pṛṣṭhalabdha-jñāna); "meaning" (artha) is the cognitive object (viṣaya)—that is, the object of the knowledge of the omniscient; hence it is called "the object of the knowledge of the omniscient." What is that object? It means "all aspects." "All aspects" refers to emptiness or existence, conditioned or unconditioned, tainted or untainted, teaching or principle—these are called "all aspects." "Aspects" means categories (jāti); the categories of the essences of phenomena are manifold and not just one, and encompassing them all without remainder is called "all aspects." This means that these "all aspects" are the object of the knowledge of the omniscient; precisely this object of all aspects is called the wisdom that is expressed.

3.13

Now, exhausting it by reason, there are five kinds of wisdom; only when all dharmas are encompassed without remainder is it called "all aspects." First, the nature of wisdom, which is tathatā; hence the sūtra below says: "Only a buddha can completely exhaust the true mark of all dharmas." The Treatise itself explains: "Its essence is the tathāgatagarbha-nature; it takes dharmas to constitute a person, and what the person accomplishes is wisdom." Hence it cites what follows as evidence. Second, the characteristics of wisdom, which are the untainted, having as their essence the two wisdoms capable of contemplating—the fundamental and the subsequently attained; below it says: "Equipped completely with expedient means and knowledge and vision... exhausting all thoughts and deliberating together, they cannot fathom the Buddha's wisdom," and so on. Third, the companions of wisdom, which are the myriad conditioned virtues as numerous as dust and sand; below it says: "The Tathāgata's knowledge and vision are vast, profound, and far-reaching; the immeasurable, unobstructed powers and fearlessnesses are all complete," and so on. Fourth, the causes of wisdom, which are the expressive teachings and the myriad practices; below it says: "Its gateway of wisdom is difficult to understand and difficult to enter." The Treatise says that the āgama is profound; moreover, the Treatise cites the sūtra, saying: "The Tathāgata can speak of all dharmas in diverse phrasing," and also: "Having practiced all the immeasurable path-dharmas of the buddhas," and so on. Fifth, the objects of wisdom, which are the cognitive realms of the two truths—emptiness or existence, conditioned or unconditioned, absolute or conventional; below it says: "Such characteristics, such nature," and so on. Now, since the gateway of wisdom is an expedient means, because the expressive teaching is profound, the principle expressed is profound—that is, the other four wisdoms. Although the meaning can be so, nonetheless, according to various teachings, among the five profundities, most take solely the nature of wisdom—tathatā—as their essence. Because the profundity of the āgama is precisely the former three teachings, the profundity of realization is precisely the essence of the Single Vehicle; the supreme profundity is great bodhi. Therefore, the Śrīmālādevī-sūtra says that "the essence of the Single Vehicle is solely tathatā"; it is precisely the treasure trove in the "Conjured City Chapter." Now, in this sūtra, relying on real, superior wisdom, it takes solely the nature of wisdom and the characteristics of wisdom as its essence: bodhi and the cessation of bodhi are both called bodhi; wisdom and the sphere of wisdom are both called prajñā, because they encompass everything. The ox-cart of the burning house is precisely the characteristic of wisdom, for the ox-cart is said to be "made," and "given to each one"; the treasure trove is inherently existing, precisely the nature of wisdom, because "the multitude take it together"; revealing and awakening knowledge and vision are precisely these two. Because these two exist, the other three are naturally accomplished; below, when it speaks of the "one great matter of causes and conditions," it refers solely to these two. Whether causes or fruitions, this means that this wisdom is the true principle of the Single Vehicle, while its gateway of wisdom is the provisional teaching of the three vehicles; it marks in general the two distinctions between real and provisional, principle and teaching, wishing to lead those of the two vehicles to renounce the provisional and adopt the real, practicing causes to realize the fruition. Therefore, the Śrīmālādevī[-sūtra] based on this states that the two vehicles and others realizing nirvāṇa through the culmination of the four wisdoms is the Buddha's expedient means, wishing to have them renounce the two provisionals and adopt the single reality. Regarding its profundity of realization, the Treatise has two meanings: first, the marvelousness of its essence; second, its difficulty of being comprehended. As for the marvelousness of its essence, the Treatise says: "The profundity of realization has five kinds." As for its difficulty of being comprehended, the Treatise says: "Furthermore, it is profound because it cannot be known by any of the śrāvakas and pratyekabuddhas." As for its five profundities, from antiquity they have been explained solely based on tathatā: first, profundity of meaning, which is the meaning of differentiation; second, profundity of essence, which is its own-nature; third, profundity of internal realization, because it is internally realized by fundamental wisdom and cannot be attained by other wisdoms; fourth, profundity of basis, because the dharma-realm and dharma-nature are the root of all buddhas; fifth, supreme profundity, because its essence is most supreme, meaning that great bodhi is precisely the fruition of unexcelled, complete, and perfect awakening realized [by the Buddha]. If one combines the nature of wisdom and the characteristics of wisdom of contemplative illumination, together they are called the five realizations: the profundity of meaning means its meaning is profound, referring to the function of fundamental wisdom conforming to tathatā; the profundity of essence refers to tathatā, because it is the fundamental nature of phenomena; the profundity of internal realization further illuminates fundamental wisdom, because it internally merges with tathatā, and is thus called profound; the profundity of basis further illuminates tathatā, because it is the root of all virtues, and is thus called profound; the supreme profundity refers to great bodhi, which is the anuttarā samyaksaṃbodhi realized by the Tathāgata. Asaṅga's Vajracchedikā-prajñāpāramitā-śāstra states: "Unexcelled bodhi is the principle of the dharmakāya; samyaksaṃbodhi is the wisdom of the saṃbhogakāya." Thus it comprehensively reveals both of these; because their essence surpasses all, it is called profound. This is the primary intended meaning.

3.14

If explained according to general meaning, or according to what is appropriate to what is expressed: the four wisdoms all possess the four profundities of meaning, essence, realization, and basis; or the four dharmas—the characteristics, nature, companions, and objects of wisdom—are respectively matched with the first four kinds of profundity, with only the supreme profundity residing in great bodhi, because it is the master of all virtues. Furthermore, it is called profound because it is not what can be illustrated by metaphor, nor what can be thought by thought. The above explanation of profundity applies solely to wisdom and does not extend to the gateway of wisdom. Following the Treatise to explain the sūtra, the gateway of wisdom also has five [aspects]: the Treatise terms the general phrase "the profundity of the āgama," which is precisely the five difficulties. "Immeasurable" refers to the nature of wisdom, characteristics of wisdom, companions of wisdom, and objects of wisdom, respectively: their essence is all-pervading, their function is broad, their virtues are complete, and their dharmas are vast; like space they are boundless, the number of their virtues is inexhaustible, and in the end they must be without limit; hence they are called "immeasurable." Yet now, speaking only of the two kinds of wisdom—the nature of wisdom and characteristics of wisdom—as "immeasurable," their essence, virtues, and functions are all fully boundless and inexhaustible. The profundity of its gateway also has two meanings: first, the marvelousness of its essence; second, its difficulty of being comprehended. As for the marvelousness of its essence, the Treatise cites the sūtra, saying: "Its gateway of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter," possessing those five difficulties. As for its difficulty of being comprehended, it is because those of the two vehicles do not know it: first, because the meaning of wisdom is profound, its gateway is difficult to see; second, because the essence of wisdom is profound, its gateway is difficult to perceive; third, because the internal realization of wisdom is profound, its gateway is difficult to know; fourth, because the basis of wisdom is profound, its gateway is difficult to understand; fifth, because the supremacy of wisdom is profound, its gateway is difficult to enter. Thus the five difficulties of the teaching are separately matched with the five profundities of wisdom. Furthermore, wisdom is of two kinds: first, ordinary; second, noble. Ordinary [wisdom] has two wisdoms: first, direct perception; second, inference. Not being known by ordinary direct perceptual wisdom is called "difficult to see"; not being known by inferential wisdom is called "difficult to perceive." Noble wisdom is of two kinds: first, tainted; second, untainted. Not being comprehended by tainted conventional wisdom is called "difficult to know." Untainted wisdom is of two kinds: first, fundamental; second, subsequently attained. Not being known by initial untainted wisdom is called "difficult to understand"; not being known by subsequent untainted wisdom is called "difficult to enter"—"entering" means realization and comprehension. Now in this sūtra there are only the two untainted wisdoms; because they are not known, it says "difficult to understand and difficult to enter," comprehensively showing the difficulty of comprehending both realization and teaching, saying: "Cannot be known by any śrāvaka or pratyekabuddha, because only a buddha can know it." As to why the Buddha now praises the two profundities, the Treatise itself explains: "In order that the great assembly might give rise to a mind of deep reverence and ultimately desire to hear the Tathāgata speak; in order to serve as the gradual prelude to the forthcoming preaching of the profound and difficult-to-understand Dharma realized by the Buddha, the reality of the Single Vehicle, he first praises the profundity of wisdom; in order to serve as the gradual prelude to manifesting that what is praised below—that the intended purport of whatever is spoken is difficult to understand, and that the two vehicles are provisional—he first praises the profundity of the gateway, causing them to bring forth the aspiration and long for what is to be heard. Otherwise, he should only have praised the profundity of wisdom, since all myriad virtues are brought together to accomplish buddhahood."

3.15

The sūtra: "Why is this? (Down to) its intended purport is difficult to understand."

3.16

The Commentary says: This explains the previous statement marking the profundity of the teachings (āgama). Within this, there are two parts: first the questioning, and then the illumination. Regarding 'What is the reason?': The Dharma attained by the Buddha is so-called liberation. The three vehicles sit together upon the bed of liberation, and the two vehicles have also attained it. They have also already studied in reliance upon the expedient teachings. Why is it now stated that concerning these two things, the two vehicles do not know and do not see? Furthermore, the intention of this questioning is: The wisdom of the Buddha has not yet been attained by the two vehicles, so it may well be called profound; but regarding its wisdom-gate, the two vehicles have already attained it—why is it called profound, saying that the two vehicles do not know it? If relying on the first explanation of 'What is the reason?': Although the attained liberation is shared by the three vehicles, prajñā, the dharmakāya, and the wisdom of marks and nature have not been attained by them, and you certainly do not know them; moreover, as for the wisdom-gate, they have not yet comprehended it either. Therefore, from here downward, it only explains the eight kinds of profundity of the teachings (āgama), intending to show that the two vehicles are not even able to know the profundity of the teaching, how much less the wisdom of the Buddha! Relying on the second explanation of 'What is the reason?': Previously the reason why the gate of the teaching is profound was questioned; now it shall be fully illuminated. Therefore, from here downward, it only illuminates the profundity of the teaching. The Treatise cites the sūtra as having eight lines, whereas this present text has only six lines. According to the Treatise, it should say: 'The Buddha formerly drew near to hundreds of thousands of myriads of koṭis of countless buddhas, fully practiced the immeasurable path and teachings of the buddhas, was courageous and diligent, his name widely heard, accomplished profound, unprecedented dharmas; and as for the dharmas difficult to understand, the Tathāgata can know them; as appropriate he expounds them, their purports difficult to understand, which all the śrāvakas and pratyekabuddhas are unable to know.' Adding the sixth line in the present sūtra, 'as for the dharmas difficult to understand, the Tathāgata can know them,' and adding the eighth line, 'which all the śrāvakas and pratyekabuddhas are unable to know,' thus completes the eight profundities. The first line, 'The Buddha formerly drew near to hundreds of thousands of myriads of koṭis of countless buddhas,' is the profundity of receiving, upholding, reading, and reciting. This shows that the Bhagavat, across three great kalpas, made offerings to buddhas [as numerous as the sands of] twenty-six Ganges rivers, and in the presence of those buddhas received, upheld, read, and recited this dharma-gate, which is why it is profound. It is not like those of the two vehicles who can understand with mere brevity; hence it is called profound. The second line, 'fully practiced the immeasurable path and teachings of the buddhas,' is the profundity of practice. Because he fully practiced all the buddhas' path-practices of the two benefits of merit and wisdom, not like the two vehicles who merely cultivate causes with brevity, it is called profound. The rest should be understood accordingly. The third line, 'courageous and diligent,' is the profundity of resolute practice. 'Resolute' means determined: pure, courageous, capable of enduring weariness, with whatever is undertaken being brought to completion, which is called resolute. Or, because what was undertaken through diligence was wholesomely accomplished, now attaining the supreme fruit, it is called the profundity of the fruit: casting oneself into fire for a single line, relinquishing one's body for half a verse, six years of ascetic practice, seven days of standing on one foot—these were not obtained without single-minded diligence and toil. The fourth line, 'his name widely heard,' is the profundity of the mind increasing in merits. Because his fame resonated afar and was widely heard by ordinary beings and sages, he urged himself on to diligently apply himself to cultivation and eradication, and his mind of personal merit doubled and increased. Or, because his fame resonated afar and others heard it, all increased their minds of merit; being heard and known by all, it thus constitutes profundity. The fifth line, 'accomplished profound, unprecedented dharmas,' is the profundity of the mind of delightful and wondrous matters. Because the attained dharmas are unprecedented, delightful, wondrous, and supreme matters, the mind capable of accomplishing them is also delightful and wondrous; because it is expounded with a delightful and wondrous mind, the teaching is difficult to understand. The sixth line, 'as for the dharmas difficult to understand, the Tathāgata can know them,' is the unsurpassable profundity. Because the Tathāgata can know dharmas that are extremely difficult to understand, this dharma-gate succeeds in being unsurpassable; or, the essence of the dharmas difficult to understand is itself unsurpassable, and only the Buddha can know it, hence it is profound. The seventh line, 'as appropriate he expounds them, their purports difficult to understand,' is the profundity of entry. The profundity of entry means that the intent of the names, words, and phrases is difficult to grasp; the Buddha himself abides in and enters into the understanding of this intent, unlike non-Buddhists who cannot understand it themselves, so how could they enable others to understand it? Because he expounds the dharma of causes and conditions which is extremely profound. 'Entry' has two meanings: first, difficult to enter and understand, for only the Buddha himself understands it; second, expounding as appropriate to cause others to enter the Dharma; hence the purports being difficult to understand is called profound. The eighth line, 'which all the śrāvakas and pratyekabuddhas are unable to know,' is the profundity of abiding and sustaining unshared with śrāvakas and pratyekabuddhas. It is not like that which is done by the two vehicles: [the Buddha's] outward benefit in what is done and inward benefit in abiding and sustaining therefore constitute profundity. To summarize what has been stated above: by having drawn near to buddhas, having received, upheld, read, recited, practiced, been resolute, increased the mind of merit, realized delightful and wondrous matters, and accomplished the unsurpassable dharma, he therefore expounds as appropriate, difficult to understand, and not comprehended by the two vehicles; his wisdom-gate is called profound because it is difficult to understand and enter—how much more so is the Buddha's wisdom itself profound!

3.17

Sūtra: 'Śāriputra, [since I attained buddhahood, I have extensively expounded teachings with various causes and conditions and] various similes...'

3.18

The Commentary says: Above praised the supreme excellence of the realized and expounded Dharma; below praises the supreme excellence of the Tathāgata as the dharma-master capable of realizing and expounding. Relying on the Treatise's citation of the sūtra, it should next say: 'Why is this? Śāriputra! Because the buddhas, the tathāgatas, have accomplished the causes for speaking with mastery. Śāriputra! The Tathāgata has accomplished various expedient means, various knowledges and visions, various mindfulnesses and contemplations, and various words and expressions.' The above is the general, and below explains the above words: 'Śāriputra! Since I attained buddhahood, in various places I have extensively expounded teachings, guiding sentient beings with countless expedient means, causing them to abandon all attachments,' and so forth. The implied meaning is: because the Tathāgata's person has perfected the causes for speaking with mastery regarding the realized principle, it is therefore now stated that the realized wisdom and the wisdom-gate are both profound. What is called the accomplishment of the causes for speaking? It refers to various expedient means, various knowledges and visions, various mindfulnesses and contemplations, and various words and expressions; among these, the first three are collectively named 'causes and conditions.' Causes and conditions are principles. 'Words and expressions' refers to similes, because words and expressions mostly speak of various similes. According to the Treatise's interpretation of the sūtra, up through 'similes' is called the general phrase, and from 'extensively expounded' downward is called the particular phrases. In glossing and explaining successively, the Treatise has three interpretations: first, the Treatise itself separately explains the first four phrases; next, the Treatise matches the subsequent phrases of the sūtra with these four phrases in two turns, and within the latter two turns, the first three meanings are clarified in one place, and the fourth meaning is clarified in another place.

3.19

The first turn's separate explanation says: Because the Tathāgata has accomplished four kinds of virtues, he is able to transform and liberate sentient beings. First, the accomplishment of going: that is, with various expedient means, from descending from Tuṣita Heaven up to manifesting entry into nirvāṇa, he can go to the ten directions and initiate inconceivable transformations, manifesting the eight aspects of attaining the Path to benefit sentient beings; the function of skillful wisdom is therefore called expedient means. Regarding the eight aspects, Fascicle 568 of the Great Prajñā-sūtra states: 'First, descending from Tuṣita Heaven and immediately entering the womb; second, infancy; third, childhood; fourth, ascetic practice; fifth, attaining the Path; sixth, subduing Māra; seventh, turning the wheel of the Dharma; eighth, entering parinirvāṇa.' Why does he manifest the eight aspects? That sūtra states: 'At that time, King Śreṣṭha Deva addressed the Buddha once more, saying: "How is it that a bodhisattva, practicing deep prajñā, manifests various aspects to deliver sentient beings?" The Buddha told Śreṣṭha: "The aspects of profound prajñā cannot be grasped, and the aspects of the bodhisattvas cannot be grasped either; it is merely through the power of expedient skillfulness that, for the sake of the classes of sentient beings, he manifests various transformed aspects from entering the womb up to nirvāṇa. The devas grasp at permanence, thinking there is no falling away; therefore, to shatter their grasping, the bodhisattva manifests entry into the womb, thereby causing those devas to give rise to the thought of impermanence: 'The supreme one of the world, untainted by desires, still undergoes falling away; how much more so could the remaining host of devas be permanent?' Therefore, do not be heedless, but diligently apply diligence, focus your mindfulness, and cultivate the Path. Just as seeing the disc of the sun still setting and sinking, one immediately knows that a firefly cannot endure long. Furthermore, there are devas who are heedless and attached to pleasure, not cultivating the true Dharma and amusing themselves at will; although dwelling in the same heavenly palace as the bodhisattva, they do not go to pay homage or inquire to receive the Dharma, each entertaining this thought: 'This morning I enjoy pleasure; tomorrow I will go to the bodhisattva and receive the jewel of the Dharma.' They say to one another: 'I dwell here together with the bodhisattva all the time; as for cultivating the practice, what hurry is there?' Therefore, the bodhisattva, as if rescuing his head from burning, manifests falling away to shatter their heedless behavior. Such manifestations have two causes and conditions: first, to cause the devas to leave behind heedlessness; second, to cause sentient beings all to be able to see him. Up to the eighth: furthermore, there are devas and humans who take joy in hearing of complete quiescence, so the bodhisattva manifests nirvāṇa for their sake."' In Fascicle 9 of the Mahāyānasaṃgraha there is a slight difference. In the Avataṃsaka-sūtra ten aspects are manifested, all of which are extensive as found there.

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妙法蓮華經玄贊 — Classical Chinese