妙法蓮華經玄贊 5

English (machine translation) 5

Language: English

5.1

Composed by the Śramaṇa Kuiji of Dacien Temple.

5.3

The explanation has three divisions: 1. recounting the reason for this [chapter's] occurrence; 2. explaining the chapter's title; 3. resolving objections and difficulties.

The reason for this occurrence is twofold: First, Śāriputra, of superior capacity, awakened simply upon hearing the exposition of the Dharma, while the four persons of medium capacity necessarily require analogies before they can understand. Above, those of superior capacity have already been transformed; below, those of medium capacity will be enlightened, and this is why this chapter occurs.
Second, the Treatise states: 'From this point on, for sentient beings endowed with seven kinds of defiled nature, seven parables are spoken to counteract seven kinds of overweening pride; and for three kinds of persons who are tainted by pride but devoid of afflictions—who have pride tainted by samādhi, liberation, views, and so on—the three equalities are spoken precisely to counteract these.' It also states: 'The remaining sūtra texts clarify the ten unsurpassed meanings.' This intention generally reveals that the subsequent twenty-six chapters clarify these three meanings.
The seven parables are in seven chapters: 1. the parable of the burning house in this 'Parable Chapter'; 2. the parable of the destitute son in the 'Belief and Understanding Chapter'; 3. the parable of the clouds and rain in the 'Medicinal Herbs Chapter'; 4. the parable of the conjured city in the 'Conjured City Chapter'; 5. the parable of the tied jewel in the 'Prophecy for the Five Hundred Disciples Chapter'; 6. the parable of the bright jewel untied from the topknot in the 'Comfortable Practices Chapter'; 7. the parable of the physician in the 'Span of Life Chapter'. In their order, each is in one chapter.
The three equalities are in nine chapters: 1. 'Parable'; 2. 'Prophecy'; 3. 'Prophecy for the Five Hundred Disciples'; 4. 'Prophecy for Trainees and Non-Trainees'; 5. 'Dharma Master Chapter'; 6. 'Upholding Chapter'; 7. 'Devadatta Chapter'; 8. 'Sadāparibhūta'; 9. 'Beholding the Precious Stūpa'. The first eight chapters all have prophecies and speak of the initial equality of the vehicle; later, in 'Beholding the Precious Stūpa', the two equalities of the phenomena and the bodies of saṃsāra and nirvāṇa are jointly explained.
The ten unsurpassed meanings are across twenty-one chapters. The first nine unsurpassed meanings are in seven chapters: 1. 'Medicinal Herbs Parable'; 2. 'Conjured City'—these contain the second and third unsurpassed meanings; 3. 'Prophecy for the Five Hundred Disciples'; 4. 'Beholding the Precious Stūpa'; 5. 'Comfortable Practices'; 6. 'Emerging from the Earth'; 7. 'Span of Life'—these contain the eighth and ninth unsurpassed meanings. In the above seven chapters, apart from the second and seventh, the other five chapters each have one unsurpassed meaning. The remaining sūtra texts constitute the tenth unsurpassed meaning, which means the other fourteen chapters are all the tenth unsurpassed meaning. In it there are two powers: 1. the power of the Dharma; 2. the power of practice. The power of the Dharma has three chapters: 1. 'Discrimination of Merits'; 2. 'Rejoicing in Merits'; 3. 'Merits of the Dharma Master'. In the power of practice there are further seven powers, totaling eleven chapters: 1. the power of upholding has three chapters: 'Dharma Master', 'Comfortable Practices', and 'Exhortation to Uphold'. 2. The power of preaching has one chapter, namely 'Supernatural Powers'. 3. The power of practicing austerities also has one chapter, namely 'Bhaiṣajyarāja Chapter'. 4. The power of practicing austerities to transform sentient beings also has one chapter, namely 'Gadgadasvara'. 5. The power of protecting sentient beings from various difficulties has two chapters: 'Avalokiteśvara's Universal Gate' and 'Dhāraṇī'. 6. The supreme power of merit has one chapter, namely 'Former Deeds of King Śubhavyūha'. 7. The power of protecting the Dharma has two chapters: 'Samantabhadra' and 'Entrustment'.
The last ten unsurpassed meanings are the remainder after the initial seven parables and three equalities, called the 'upper remainder'; hence the root treatise, after explaining the seven parables and three equalities, says: 'The remaining sūtra texts clarify the unsurpassed meanings.' The tenth unsurpassed meaning is the remainder after the previous nine kinds of unsurpassed meanings, called the 'lower remainder'; hence the root treatise, in explaining the tenth unsurpassed meaning, says: 'The tenth, the supreme and wondrous power, is the unsurpassed that is spoken in the remaining sūtra texts.'

5.5

"Remaining" has two meanings: first, remaining in text, because it was not previously spoken; second, remaining in meaning, because although it was previously spoken, the meaning was not yet exhausted, and because of looking from a different perspective it is now spoken again, which is termed "remaining in meaning." Fearing that the text would become overly voluminous and long, it is omitted and not spoken [here in full], but will be commented upon and explained one by one in the chapters below. As for the seven chapters—"Medicinal Herbs," "Conjured City," "Five Hundred Disciples," "Precious Stūpa," "Upholding," "Comfortable Conduct," and "Lifespan"—they are stated again either with respect to text or meaning. As for the seven parables: ordinary beings and those in training are called "having defilements," and possess seven kinds of excessive defiling conceit. To remedy this, the seven parables are spoken. Just as grasping the conjured city as a real city is taking the worldly samāpatti that one seeks as true cessation, one grasps the state beyond training as complete and therefore seeks nothing further. Those beyond training of the two vehicles are called "persons without defilements," and possess three kinds of defiling conceit regarding grasping at dharmas. Although their grasping at dharmas such as samādhi, liberation, and views is not called "defiling" in relation to the two vehicles, once they have turned their minds, they are called bodhisattvas; grasping at dharmas defiles such bodhisattvas, and this is called "defiling conceit without defilement." The Commentary translates this as "inverted"—such is the meaning. As for the "unsurpassed meanings," they can be said to exist in the Mahāyāna, but do not exist in the other vehicles. Thus the three vehicles are said to be differentiated, because their teachings, principles, practices, and fruits are distinct. The Commentary cites the Buddha saying that "not leaving my body" is the unsurpassed meaning; thus this meaning is not spoken in the two vehicles, because they are unable to understand it. Hence this unsurpassedness is the teaching, principle, practice, and fruit of the Single Vehicle, which should be correlated with the various chapters as appropriate. As for the "seven kinds of sentient beings fully endowed with defilements": the first is the person seeking power and authority who gives rise to the first inversion, the excessive conceit of seeking merit; while burning with the defilements of the world, they seek the sublime realms and retributions of devas and humans, and for their sake the parable of the burning house is spoken. Wealth, rank, and sovereignty are called "power and authority," meaning that ordinary beings seek these external fruits and internal retributions of the sublime realms of devas and humans, not knowing that they are blazing and being scorched by defilements. For their sake the parable of the burning house is spoken, because the power and authority of devas and humans are scorched by defilements just like a burning house. The Bhagavat now speaks of having two carts, which are the worldly roots of goodness and samādhi, a provisional conceptualization of bodhi, causing them to leave the house, and afterwards gradually causing them to enter the great nirvāṇa of the Buddha. Therefore the Commentary states: "The first person is, by means of various worldly roots of goodness, samādhi, and virtues, provisionally caused to play, and afterwards caused to enter nirvāṇa." Here, the true wisdom of directly realizing the analytical cessation of the emptiness of persons during the path of liberation is not called worldly samādhi and provisional conceptualization. These are the goat and deer, not the cart itself. After that contemplation, one enters worldly concentration to contemplate what was previously realized; because the mind is coarse, it does not see the correct wisdom and the tathatā of personal emptiness, but only sees that afflictions, karma, and subsequent suffering do not arise, and the mind immediately transforms this into the thought and concept of nirvāṇa. The analytical cessation attained in the fundamental contemplation realized by correct wisdom is below called the "conjured city"; it does not say that what is transformed by provisional contemplation is the city, because it does not put an end to suffering. Now it is said that later, at the stage of subsequent wisdom, one is able to transform thoughts and concepts; these are termed worldly roots of goodness, samādhi, pliancy, joy, and various merits, provisionally named the goat and deer, provisionally named the knowledge of all aspects, with which they are given to play, and afterwards, transformed by the Single Vehicle, they are made to enter the Buddha's great nirvāṇa. When arriving at the stage of the Buddha, the bullock cart that can be entered is precisely the two kinds of wisdom, precisely bodhi; the nirvāṇa entered is precisely the place of jewels. In the subsequent parable of the conjured city, the two vehicles grasp the non-arising of those defilements and suffering as nirvāṇa, but in actual truth, nirvāṇa in the path of liberation is realized by correct wisdom; therefore it is said that entering the conjured city, the merchants all rest from their exhaustion. Because all earlier and later wisdoms cannot comprehend all dharmas, it is not truly the knowledge of all aspects; it is said that the goat and deer carts exist only in name and are not seen to be mounted, because these worldly samādhis and roots of goodness are spoken of to give them to play with. The two vehicles grasp these as the two carts, but in reality they are not the substance of the carts; just as the four inversions aroused by those of the two vehicles are not so during correct contemplation, but are conceptualized only afterwards—clinging arises based on this, and the conjured city is also like this. Now, to remedy the inverted excessive conceit of seeking merit by a person who seeks power and authority, this parable of the carts is spoken, and thus this chapter comes next. The remaining meanings will each be explained in their respective chapters.

5.6

Explaining the chapter title: "Pī" (譬) means comparison and category; the Yupian says: "Comparing categories to make [someone] understand." "Yù" (喻) means to open up and to enlighten; the Yupian says: "To enlighten, to admonish." Now, near traces of the worldly are adduced to compare and categorize the profound purport of the supramundane, using them to open what has not yet been spoken and to enlighten former delusions; the comparison that enlightens is named the "Parable Chapter" (Hiyu-pin), or comparison is itself an analogy, hence named the "Parable Chapter."

5.7

Resolving objections: First question: If this chapter is named the "Parable Chapter" because it uses parables to make the principle clear, then the preceding chapter, which directly revealed the Dharma, should have been named the "Dharma Chapter." Answer: While by analogy between earlier and later it should in principle be so, the establishing [of names] varies; why deliberate over the cause? It is simply that "expedient means" is a specific meaning within the Dharma, whereas "parable" is a general designation for analogies; since general and specific differ, the derived names are consequently distinct, and they cannot be compared to each other. Second question: Why is this alone named solely by "Parable," while the other [chapters with parables] combine specific names? Answer: Although there are seven parables, this is the very first; thus although it marks the general designation, it is itself its specific name, because the other chapters are not simply named "Parable." Third question: The understanding and prophecy of those of medium faculties are separately marked as "Belief and Understanding," so the understanding and prophecy of those of superior faculties should by principle also be separately opened; why is it that the beginning of this chapter is used to clarify Śāriputra's understanding, prophecy, and so forth? Answer: The text and meaning of the understanding and prophecy of those of medium faculties are extensive and lengthy, which is why they are separately opened. For Śāriputra it is not so, hence it is explained here by lodging it [in this chapter]. Furthermore, it is because of Śāriputra's understanding, prophecy, and request that the parables and analogies are set forth; therefore at the beginning of this [chapter], his understanding and prophecy are lodged and clarified.

5.8

The sūtra: "At that time Śāriputra [...] attained what had never been before."

5.9

The commentary: In this chapter, the major text is divided into two parts: first, Śāriputra, having heard the Dharma, understands with joy, narrates his realization, and receives his prophecy; afterwards, the Buddha extensively uses parables to transform those of medium faculties. The first text belongs to the first cycle above, the exposition of the Single Vehicle by Dharma. The first cycle has four parts: the teaching of the Dharma above is concluded; next is the second part, Śāriputra hears the Dharma and understands, reproaches himself, and gives rise to joy. In this there are two: first, prose; second, verse. The prose has two parts: first, marking that hearing the Dharma gives rise to joy; second, explaining the reason for his joy. This is the first. According to mundane explanation, "yǒng" (踊) means to jump, and "yuè" (躍) means to leap; jumping on one foot and leaping expresses the peak of joy. He leaps because hearing the true path gave rise to the provisional; he rejoices because it corresponds with what he had hoped for; he rises immediately to display the arousal of the great mind; he joins his palms because his mind tallies with what was spoken; with a focused mind he requests further instruction, gazes up at the Venerable Face, and expresses his original feelings, hence it says "he addressed the Buddha." "Sound of the Dharma" refers to the verbal teaching of the Mahāyāna. Having never heard it before, he attained what had never been before. Furthermore, he rejoiced due to three reasons: first, hearing the Buddha preach the Dharma, his mind became as tranquil as the ocean, and knowing that the Buddha was not Māra, he therefore rejoiced; second, hearing the single reality of now, he understood the three provisional [vehicles] of the past, and that the three serve as the cause for the one, so he rejoiced; third, hearing the Buddha say that the one thousand two hundred arhats would all also become buddhas, he therefore rejoiced.

5.10

The sūtra: "Why is this? [...] boundless knowledge and vision."

5.11

The commentary: Below is the explanation of the reasons for his joy, which has four parts: first, lamenting the loss of the great Dharma; second, dwelling in the small stage and giving rise to joy; third, rejoicing at now hearing it and defilements being exhausted; fourth, knowing he is a son of the Buddha and the path is accomplished. This is the first. "Yù" (豫) means to enter, to participate. The Yupian says: "Yù (預) means prepared beforehand, ready, early." The Qieyun says: "For ruòyì, write yù (豫); it should properly be yù (預)." The Erya takes yù (預) as "reaching, attaining, and participating." In ancient script it was yǔ (與); the Zuo Zhuan says: "The Duke must participate (yǔ) in it." "Gǎn" (感) means to be stirred. "Shāng" (傷) means to sigh and lament. In the past, hearing of such prophecies given to bodhisattvas, we did not take part; in the past, hearing of the company receiving prophecies, we did not attain the matter of prophecy; therefore, deeply stirred and resentful, he sighed and lamented losing the five kinds of knowledge and vision of the Tathāgata, or losing the knowledge and vision of the Tathāgata's nature of wisdom and characteristics of wisdom.

5.12

The sūtra: "Bhagavat, I often dwelling alone [...] yet we were saved."

5.13

The commentary: Below, dwelling in the small stage and giving rise to sighing has two parts: first, sighing over abiding in the small; second, reproaching himself. This is the first. "Cháng" (常) means constantly. "Měi" (每) means frequently or repeatedly; it is not a term for a single time. "Rù" (入) means to realize. "Nature of dharmas" refers to the tathatā of the selflessness of persons, because both realize it alike. If both the bodhisattvas and I can enter and realize the tathatā of selflessness, why did the Tathāgata save and liberate us solely by means of the Hinayāna? Alternatively, "nature" means essence, entering alike into the essence and category of the Buddha's Dharma. Some versions have cháng (嘗), meaning "once / having experienced."

5.14

The sūtra: "This is our fault, not the Bhagavat's."

5.15

The commentary: Below, reproaching himself has three parts: first, stating it; second, explaining it; third, concluding it. This is stating it. "Fault" (咎) means transgression and loss, our error. "Fault" is pronounced with the fanqie jù-jiǔ; the character is composed of "person" (人) and "each" (各); when people each contradict one another, that constitutes a fault.

5.16

The sūtra: "Why is this? [...] and attained deliverance."

5.17

The commentary: This explains the reason. "The cause" refers to the causal practices that achieve great bodhi, namely the four bodhisattva practices across the seven stages: first, the factors of enlightenment; second, the pāramitās; third, the supernormal powers; fourth, maturing sentient beings. Therefore Kāśyapa said: "Toward the bodhisattva dharmas, sporting in supernormal powers, purifying buddha-lands, and maturing sentient beings, our minds had no fondness or joy." Thus the cause of correct awakening is precisely these four practices. "Dài" (待) has the meanings of awaiting, yearning for, and hoping for. Śāriputra said of himself: "If we had awaited, hoped for, and yearned for the causes of unsurpassed correct awakening, the Buddha would certainly have saved and liberated us by means of the Mahāyāna; but because we did not produce hope and expectation toward the great causes, the Bhagavat did not save and cross us over by means of the Mahāyāna." Alternatively, "cause" refers to the bodhicitta, briefly summarized as three kinds: first, revulsion toward the conditioned; second, seeking bodhi; third, deep mindfulness of sentient beings—which is "thus dwelling, thus practicing, and thus subduing their minds."

5.18

The sūtra: "Yet we [...] contemplated and realized it."

5.19

The commentary: This concludes the self-reproach. Yet because we did not understand the dharmas spoken by the Buddha according to suitability as expedient means, upon first hearing them we immediately believed and received and practiced them, contemplating and realizing them; therefore the Buddha did not deliver and liberate us by means of the Mahāyāna, and thus this was our own fault.

5.20

The sūtra: "Bhagavat, [...] happily attained peace and security."

5.21

The commentary: Rejoicing at now hearing it and defilements being exhausted. "Kè" (剋) means exclusively. In the past, practicing the small, he exclusively repented and reproached himself, not seeking the great. Furthermore, he doubted that bodhi had no share for him and did not give rise to aspiration; or again, he thought his own body had already attained liberation no different from the Buddha, and hearing the Buddha now say that the Dharma attained by the Buddha is extremely profound and hard to understand, which those of the two vehicles cannot comprehend, he doubted that the Buddha might be Māra. Now, having heard the explanation of the single reality and the three provisionals, and knowing that practicing the small in the past was the cause for the great, his regret is severed; knowing that he will become a buddha and has a share in bodhi, and that the liberation attained was the Buddha's expedient means, his doubt is also severed; his mind is opened and his thoughts resolved, and body and mind are at ease. "Tàirán" (泰然) describes being tranquil, peaceful, and joyful. Since there is neither doubt nor regret, he happily attains peace and security. If doubt and regret arose, he would constantly lack peace and security; how could he be at ease? "Duàn" (斷) is pronounced tú-guǎn; it means to cut off and sever. It is also pronounced dōu-luàn; here the first pronunciation is followed.

5.22

Question:

5.23

Doubt arises from discrimination and is eliminated upon entering the [path of] seeing; regret mostly accompanies sorrow and is discarded upon abandoning desire. Why is it that for Śāriputra both are only now eliminated?

5.24

Answer:

5.25

The doubt of affliction is entirely exhausted upon [attaining the state of] a stream-enterer; the remorse accompanying affliction is already eliminated upon departing from desire. Here, [these are of] the category of clinging to phenomena: doubt born of maturation, such as the arhats' doubt regarding black salt; and regarding doubt about facts, remorse that is termed 'regret' (kaukṛtya) does not contradict reason. The essence of this regret is wholesome shame (trapā)—because it treats violent evil with lightness and rejection—or it is revulsion and discernment, both being a portion of non-greed, and also because it consists of reflective mind and mental factors. However, the characteristic of remorse is necessarily coarse and agitating by nature, and thus it is abandoned upon departing from desire; if there is remorse upon departing from desire, it must be regret. Being spoken of by the name 'remorse' takes its name from the result; how could one, having departed from desire, not feel revulsion and disgust?

5.26

Sūtra: "Today I finally know [...] and have obtained a share of the Buddha's Dharma."

5.27

Eulogy: Knowing oneself to be a child of the Buddha, the path is accomplished. Fascicle eighty-four of the Yogācārabhūmi has six phrases, namely: 'He is a great lion, born from the belly of the Buddha, born from the mouth of the Buddha, born from the Dharma of the Buddha, transformed by the Dharma of the Buddha, and has obtained an equal share of the Dharma.' The Śrīmālā[devī-sūtra] says 'obtaining the remaining wealth of the Buddha'; this [passage] has four phrases. The Yogācārabhūmi explains: 'The first is a general phrase, and the latter five are specific phrases.' 'Born from the belly' excludes the base and inferior children of ordinary worldlings; having obtained noble wisdom, one is genuinely born from the Buddha's belly, unlike ordinary worldlings who are the Buddha's adopted children. Because all sentient beings are children of the Buddha, yet the Buddha did not genuinely give birth to them, they are not born from the belly; being born from the Buddha's Dharma, that alone is genuine birth. Furthermore, the two vehicles and others are not children born of the principal wife, but like children born of a maidservant; hence the subsequent sūtra text says 'if they are like my sons.' A bodhisattva of the first stage is born into the family of the Tathāgata because of realizing the Dharma realm; hence they are children born of the principal wife, whereas those prior to that are not children born of the principal wife, termed 'not born from the belly.' Now, generating the great aspiration, one will become a bodhisattva born within the Dharma realm, hence it is generally referred to as 'born from the belly.' 'Born from the mouth of the Buddha' means being born from the sound of preaching the Dharma; its essence is wisdom arisen from hearing (śrutamayī-prajñā), because it is produced with teaching as its objective support. 'Born from the Buddha's Dharma' means being produced by proper mental attention (yoniśomanaskāra) and the practice in conformity with the Dharma (dharmānudharmapratipatti); its essence is subsumed under the two wisdoms of reflection (cintāmayī) and cultivation (bhāvanāmayī), being produced accordingly with principle or teaching as its objective support. 'Transformed by the Dharma of the Buddha' means being established from the path of the Dharmakāya, possessing a similar nature. The 'path of the Dharmakāya' refers to the two causes of merit and wisdom of the bodhisattvas; I am also like this, because of being established from within those two causes. The Dharmakāya has two kinds, because the meanings in the Hīnayāna and Mahāyāna differ. 'Obtaining an equal share of the Dharma' means enjoying the treasures of the uncontaminated Dharma, possessing a similar nature. 'Dharma' refers to the treasure of the Dharma, or the seven noble wealths, namely faith, morality, learning, renunciation, wisdom, shame, and conscience, which are similar. 'Share' refers to remaining portion or category; the buddhas and bodhisattvas are able to utilize the Dharma-wealth, and I am now also like this, being similar to them, and also obtaining and enjoying the remaining portion of the treasure of uncontaminated Dharma. Accordingly, while in the stage of the two vehicles, compared with ordinary worldlings, one has already advanced one tier and is truly a child of the Buddha. Now becoming a bodhisattva, compared with the stage of the two vehicles, one has advanced another tier; being a true child of the Buddha and so forth can be explained in accordance with reason. That [treatise] also explains: 'Such phrases demonstrate the perfection of higher rebirth (abhyudaya) and the perfection of birth in conformity with the father's nature. Among the latter five phrases, the first three demonstrate the perfection of higher rebirth, and the latter two demonstrate the perfection of birth in conformity with the father's nature. "Higher rebirth" is a superior birth of own-nature; "birth in conformity with the father's nature" means inheriting the father's bodily lineage and utilizing the father's family wealth, both being similar. Within higher rebirth, the first phrase eliminates the fault of the vessel: being born from the belly of the Buddha's correct wisdom eliminates birth in the world based on the foul vessel of the womb. The second phrase eliminates birth from the impurity of semen and blood: being born from the mouth of the Buddha, it does not take semen and blood as its own-nature. The third phrase eliminates sensual craving that is not birth from the correct Dharma: ordinary beings exist nourished by sensual craving, not born from the correct Dharma; now one is born from the correct Dharma, not produced by sensual craving that is not the correct Dharma. The fourth phrase demonstrates the nature resembling one's own-nature: being established from the path of the Dharmakāya, inheriting the Dharmakāya, one's own-nature is exceptionally superior, just as inheriting the Brahmin caste establishes high nobility. The fifth phrase demonstrates the nature of resembling enjoyment: enjoying the uncontaminated Dharma-wealth of the Buddha, just as in the world one enjoys the property and goods of one's parents.' Here there are four [phrases], lacking the second phrase, and combining 'transformed' and 'born' collectively into one phrase. Formerly abiding in the provisional, one was not a true child of the Buddha; now seeking the real stage, one is only then born from the belly—this is the general idea of this sūtra text. Hence the Mahāyānasaṃgraha says: 'Unlike the two vehicles, the foolish children of a maidservant.' Furthermore, another view says that the above four sections are separately matched to apprehending the four previous meanings of opening, revealing, awakening, and entering in sequence; however, upon detailed examination of the nature of the phenomena, this reasoning is not necessarily so.

5.28

Sūtra: "At that time Śāriputra [...] all webs of doubt have already been eliminated."

5.29

Eulogy: The twenty-five and a half verses are divided into two parts: the first two and a half verses versify the outline, and the twenty-three verses versify the explanation. The first passage has two parts: the first single verse versifies having obtained what was never before, mental joy, and the elimination of doubt within the outline; the subsequent one and a half verses explain having obtained what was never before, clarifying the exhaustion of sorrow and remorse. This is the first. Formerly, he doubted that he himself had no share in Buddhahood; now hearing that he will attain it, his doubt is therefore eliminated. Doubt harms sentient beings so that they can hardly escape; hence it is compared to a web.

5.30

Sūtra: "Formerly receiving the Buddha's teaching [...] hearing it also eliminates sorrow and anguish."

5.31

Eulogy: Explaining the attainment of what was never before, clarifying the exhaustion of sorrow and remorse. It means that regarding the Buddha's teaching that I formerly received, thinking that abiding in the lesser vehicle I could never attain the greater, I therefore felt sorrow and remorse; hearing this sūtra preached, today I finally know that I have not lost the Mahāyāna, because of having formerly cultivated the causes of the Mahāyāna; thereby remorse is exhausted. The rare and wondrous function of the Buddha's voice can eliminate the sorrow and anguish of sentient beings' affliction obstacle; although my outflows are exhausted, hearing it now can also suppress and eliminate the sorrow and anguish of clinging to phenomena. Here, 'sorrow' is the sorrow of not becoming a buddha. One view says it is precisely the sorrow of clinging to phenomena, which is not abandoned upon departing from desire, like Pilindavatsa's habit of coarse and harsh speech; because clinging to phenomena is not abandoned, as with the previous doubt and remorse, it is also thus according to the circumstances. A second view says that what is truly sorrow is precisely the neutral feeling of revulsion and disgust accompanied by regret, spoken of under the name 'sorrow'; or it is indeterminate or wholesome sorrow of the category of clinging to phenomena, which is not abandoned upon departing from desire; anguish associated with sorrow, anguish being sorrow and remorse, not an affliction.

5.32

Sūtra: "When I dwelt in mountain valleys [...] 'Why have I deceived myself?'"

5.33

Eulogy: Below, the versification of the preceding explanation is divided into four parts: first, two and a half verses give rise to lamentation at abiding in the lesser rank; next, five and a half verses sigh over losing the great Dharma; next, fourteen verses rejoice at hearing it now and having anguish exhausted; finally, one verse knows that one is a child of the Buddha and the path is accomplished. This differs from the order of the preceding prose. Thus, within the first part there are two: the first one and a half verses lament dwelling in the lesser stage, and the subsequent single verse versifies the matter lamented. This is the first. 'Alas!' is an expression of sighing and lamentation. 'Why have I deceived myself?': 'to deceive' means to disparage. He laments that with his own lesser wisdom he dwelt in and realized the lesser, not seeking the great rank; considering oneself to have no share is called self-deception and disparagement.

5.34

Sūtra: "We too are children of the Buddha [...] expounding the unsurpassed Path."

5.35

Eulogy: This single verse versifies the matter lamented. 'Uncontaminated phenomena' refers to the nature of phenomena, tathatā. 'To enter' means to realize. Although in principle they equally realize it and are both called children of the Buddha, through lack of wisdom [he thought he] could not in the future become a buddha and expound the correct path of the Single Vehicle for the multitudes.

5.36

Sūtra: "The thirty-two golden-colored [marks] [...] yet fail to obtain this matter."

5.37

Eulogy: Below, the five and a half verses sighing over losing the great Dharma are divided into two parts: the first three and a half verses are the great Dharma that was lost, and the subsequent two verses clarify his own sighing. Within the first, there are again two parts: the first two verses are the virtues of internal and external adornment, and the subsequent one and a half verses are the lofty and vast virtues of fame and benefit. Within the first, there are again two: the first single verse is the virtue of possessing the marks and subduing māras, and the subsequent single verse is the virtue of perfection of secondary marks and uniqueness. This is the first. 'The thirty-two golden-colored [marks]' refers to the Buddha's body having the color of purple-burnished gold.

5.38

Regarding the thirty-two marks, according to the *Mahāprajñāpāramitā-sūtra*, fascicle 381: 'The Buddha said: "Subhūti! What are the Tathāgata's thirty-two marks? Subhūti! First, the soles of the Bhagavat's feet have the mark of being flat and full, staying well and wonderfully placed like the bottom of a box; though the ground may have highs and lows, wherever his feet step it is entirely level, with nothing that does not touch evenly. Second, beneath the soles of the Bhagavat's feet are markings of thousand-spoked wheels, complete with rims and hubs, without any mark that is not fulfilled. Third, the Bhagavat's hands and feet are completely soft and supple, like cotton, surpassing all else. Fourth, between each of the Bhagavat's fingers and toes, as on a king of geese, there are webbed nets of golden interlaced lines resembling fine embroideries. Fifth, all the Bhagavat's fingers and toes are rounded, slender, and long, extremely delightful. Sixth, the Bhagavat's heels are broad, long, and rounded, matching the insteps and surpassing other sentient beings. Seventh, the Bhagavat's insteps are high-arching and full, soft and wonderful, matching the heels. Eighth, the Bhagavat's calves are gradually slender and rounded, like the calves of the aineya deer king. Ninth, the Bhagavat's arms are long, straight, fleshy, and rounded, like the trunk of an elephant king, touching his knees while standing erect. Tenth, the Bhagavat's male organ is concealed in a sheath, like that of a dragon-horse or an elephant king. Eleventh, a single hair grows from each of the Bhagavat's pores, soft, glossy, deep blue, and curling clockwise. Twelfth, the tips of the Bhagavat's body hairs all slant upward and curl clockwise, soft, glossy, deep blue, adorning his golden body and being extremely delightful. Thirteenth, the Bhagavat's skin is subtle, thin, and smooth, so that dust, dirt, water, and the like do not cling to it. Fourteenth, the Bhagavat's skin is purely of golden hue, shining and radiant like an exquisite golden terrace, adorned with all manner of jewels and delightful for all to behold. Fifteenth, the Bhagavat's seven places are full—the two feet, the two palms, the neck, and both shoulders. Sixteenth, the Bhagavat's shoulders and neck are rounded and extraordinary. Seventeenth, his armpits are entirely filled out. Eighteenth, the Bhagavat's demeanor is vast, full, upright, and straight. Nineteenth, the Bhagavat's body is tall, broad, dignified, and majestic. Twentieth, the Bhagavat's physical frame has equal height and width, fully proportioned all around like a nyagrodha tree. Twenty-first, the Bhagavat's jaw, chest, and upper half of the body are vast and majestic like a lion king. Twenty-second, the Bhagavat's aura extends one fathom on each side. Twenty-third, the Bhagavat has forty teeth, even and flat, clean, close-set, deeply rooted, and whiter than conch shells and snow. Twenty-fourth, the Bhagavat's four canine teeth are bright white and sharp. Twenty-fifth, the Bhagavat always attains the supreme among tastes: because the throat channels are straight, they can draw the supreme tastes from all the channels of the limbs and joints in the body, without wind, bile, or phlegm disorders adulterating them; because they are unadulterated, the channels are free from sinking, floating, stretching, shrinking, damaged, congested, or crooked defects, swallowing properly with fluids flowing freely, bringing contentment to body and mind, and always obtaining the supreme taste. Twenty-sixth, the Bhagavat's tongue is thin, clean, broad, and long, capable of covering the disc of his face up to the ears and hairline. Twenty-seventh, the Bhagavat's brahma-voice has harmonious and elegant tone and rhythm, heard equally by all regardless of the assembly's size; its sound resonates mightily like a celestial drum, and its speech is pleasing like the voice of a kalaviṅka. Twenty-eighth, the Bhagavat's eyelashes are like those of a bovine king, deep blue, neat, and unkempt. Twenty-ninth, the Bhagavat's eyes are deep blue and pure white, accented with red circles, bright and distinctly clear. Thirtieth, the disc of the Bhagavat's face is like the full moon, and his eyebrows are pure and bright like the bow of the Lord of Devas. Thirty-first, between the Bhagavat's eyebrows is the mark of a white curl, turning clockwise, soft like cotton, radiant, clean, and surpassing conch shells and snow. Thirty-second, the uṣṇīṣa atop the Bhagavat's crown is high, prominent, and completely rounded like a heavenly canopy. Subhūti! These are called the thirty-two marks of a great being.'
Based on this sūtra text, the summary verse states:
'Level, spoked, soft, webbed, slender,
Heels, insteps, calves, arms, sheathed;
Hairs grow, slant up, smooth,
Skin gold, seven [places] and shoulders full;
Armpits, demeanor, tall, broad, equal,
Lion, aura, complete teeth;
Canines, taste, tongue, voice, lashes,
Eyes, [face] disc, white curl mark, canopy.'
If based on the *Yogācārabhūmi*, it differs from this. In the *Yogācārabhūmi*, the causal karmas are also explained, but fearing verbosity, I will omit them for now. According to it, the verse should state:
'Level, spoked, slender, heels, thin,
Webbed, touches [knees], shoulders, unbent;
Sheath, body, aura, slanting up,
[Single hair] grows, gold, smooth, seven places;
Lion, shoulders full and straight,
Complete teeth, gapless, bright;
Jaw, broad, taste, voice, blue,
Bovine king, crown, white curl mark.'
These [marks] generally take the bases of the four faculties—eye, ear, body, and male organ—together with the tongue faculty as their substance. The ten powers and liberations have already been explained above. Śāriputra laments for himself that, though sharing the very same Buddhadharma, he failed to obtain these things.

5.39

Sūtra: 'The eighty minor marks (down to) but I have lost them all.'

5.40

The commentary says: The marks of excellence and [the special qualities] are unshared virtues. Regarding the eighty minor marks of excellence, the Prajñāpāramitā-sūtra says: “Subhūti! What are the eighty secondary marks of the Tathāgata, Arhat, Samyaksambuddha? Subhūti! First, the fingernails and toenails of the Bhagavat are narrow, long, thin, moist, luminous, fresh, and clean, like red copper in bloom. Second, the Bhagavat’s fingers and toes are rounded, slender, long, straight, soft, and their joint-bones are not prominent. Third, the Bhagavat’s hands and feet are each equal without discrepancy, and between all the fingers and toes they are completely plump and dense. Fourth, the Bhagavat’s hands and feet are rounded as desired, soft, pure, lustrous, and coloured like a lotus flower. Fifth, the Bhagavat’s tendons and veins are coiled and firm, deep and hidden, not appearing externally. Sixth, the Bhagavat’s two anklebones are both hidden and not prominent. Seventh, the Bhagavat’s gait is straight forward, dignified, and orderly like the king of dragons and elephants. Eighth, the Bhagavat’s gait has a solemn and majestic demeanor like a lion king. Ninth, the Bhagavat’s gait is calm, even, orderly, neither excessive nor deficient, like a bull king. Tenth, the Bhagavat’s gait in walking and pausing has an elegant bearing like a swan king. Eleventh, whenever the Bhagavat turns to look back, he always turns to the right like a dragon and elephant king, his whole body turning together. Twelfth, the Bhagavat’s limbs and joints are progressively rounded, well and beautifully arranged. Thirteenth, the Bhagavat’s bone-joints are interlocked without gaps, like a coiling dragon. Fourteenth, the Bhagavat’s kneecaps are well and beautifully arranged, firm, and fully rounded. Fifteenth, the Bhagavat’s hidden part has patterns that are subtle and beautiful, endowed with majesty, fully rounded and pure. Sixteenth, the Bhagavat’s bodily limbs are moist, smooth, soft, lustrous, fresh, and clean, unstained by dust and dirt. Seventeenth, the Bhagavat’s physical bearing is grave and solemn, fearless, and never timid or weak. Eighteenth, the Bhagavat’s bodily limbs are firm, dense, and well joined together. Nineteenth, the Bhagavat’s bodily limbs are stable, grave, and weighty, never agitated, rounded and indestructible. Twentieth, the Bhagavat’s bodily marks are like an ascetic king, completely upright and dignified, luminous, pure, and free of blemish. Twenty-first, the Bhagavat’s body has an all-around circular radiance that constantly shines of itself when walking and so forth. Twenty-second, the Bhagavat’s abdomen is square and upright, without deficiency, soft, not showing folds, and adorned with multiple marks. Twenty-third, the Bhagavat’s navel is deep, dextrorotatory, round, wondrous, pure, and lustrous. Twenty-fourth, the Bhagavat’s navel is thick, neither sunken nor protruding, and wondrously beautiful all around. Twenty-fifth, the Bhagavat’s skin is free of scabies and rashes, and also without defects such as black spots, warts, and moles. Twenty-sixth, the Bhagavat’s palms are full and soft, and the soles of his feet are flat and stable. Twenty-seventh, the lines on the Bhagavat’s hands are deep, long, clear, straight, moist, and unbroken. Twenty-eighth, the Bhagavat’s lip colour is lustrous with a cinnabar glow, like a bimba fruit, with upper and lower matching each other. Twenty-ninth, the Bhagavat’s face is neither long nor short, neither large nor small, upright and dignified in proper proportion. Thirtieth, the Bhagavat’s tongue is soft, thin, broad, and long, coloured like red copper. Thirty-first, the Bhagavat’s voice resounds with awe, deep and far-reaching like the roar of an elephant king, clear and limpid. Thirty-second, the Bhagavat’s melodic cadence is exquisite and complete, like the echo in a deep valley. Thirty-third, the Bhagavat’s nose is high, long, and straight, with nostrils not exposed. Thirty-fourth, the Bhagavat’s teeth are square, neat, fresh, and white. Thirty-fifth, the Bhagavat’s canine teeth are round, white, lustrous, and progressively sharp. Thirty-sixth, the Bhagavat’s eyes are pure, with the blue and white distinctly separated. Thirty-seventh, the Bhagavat’s eyes are long and wide, like the petals of a blue lotus, exceedingly lovely. Thirty-eighth, the Bhagavat’s eyelashes, upper and lower, are even, dense, and not white. Thirty-ninth, the Bhagavat’s eyebrows are long and not white, dense, fine, and soft. Fortieth, the Bhagavat’s eyebrows are delicate, smoothly following their course, and the colour of dark lapis lazuli. Forty-first, the Bhagavat’s eyebrows are high, prominent, luminous, and shaped like the crescent moon. Forty-second, the Bhagavat’s ears are thick, broad, long, with fully developed lobes. Forty-third, the Bhagavat’s two ears are elegant, even, and free of all flaws. Forty-fourth, the Bhagavat’s bearing causes those who see it to suffer no harm and no defilement, and all give rise to affection and reverence. Forty-fifth, the Bhagavat’s forehead is broad, round, flat, and upright, with an exquisite shape. Forty-sixth, the upper half of the Bhagavat’s body is fully rounded like a lion king, majestically dignified without peer. Forty-seventh, the hair on the Bhagavat’s head is long, dark blue, dense, and not white. Forty-eighth, the hair on the Bhagavat’s head is fragrant, clean, fine, soft, moist, and curling. Forty-ninth, the hair on the Bhagavat’s head is neat, unruffled, and not tangled. Fiftieth, the hair on the Bhagavat’s head is strong and unbroken, never falling out. Fifty-first, the hair on the Bhagavat’s head is smooth, exquisite, and unstained by dust and dirt. Fifty-second, the Bhagavat’s body is solid, firm, and surpasses Nārāyaṇa. Fifty-third, the Bhagavat’s body is tall, large, upright, and straight. Fifty-fourth, the Bhagavat’s orifices are pure, rounded, and fine. Fifty-fifth, the strength of the Bhagavat’s bodily limbs is pre-eminent, with none to equal it. Fifty-sixth, the Bhagavat’s bodily marks are delightsome for all to behold, never causing satiety. Fifty-seventh, the Bhagavat’s facial disk is well-proportioned in length and breadth, bright and pure like the autumn full moon. Fifty-eighth, the Bhagavat’s facial countenance is relaxed and serene, radiant, smiling with gentle speech, always turned toward others and never turned away. Fifty-ninth, the Bhagavat’s facial expression is lustrous and joyful, free of frowning, lividness, or redness. Sixtieth, the Bhagavat’s bodily limbs are pure and stainless, constantly free of foul odor. Sixty-first, from all the Bhagavat’s pores there constantly issues a wondrous fragrance that fulfills desires. Sixty-second, from the Bhagavat’s mouth there constantly issues a supreme, exquisite fragrance. Sixty-third, the Bhagavat’s head is completely round and wondrous, like a madana fruit or a heavenly parasol. Sixty-fourth, the Bhagavat’s body hair is dark blue, bright, and pure like a peacock’s neck, with a red glow and fine adornment, coloured like red copper. Sixty-fifth, the Bhagavat’s Dharma voice accords with the size of the assembly, neither increasing nor decreasing, conforming to principle without discrepancy. Sixty-sixth, the Bhagavat’s usṇīṣa is invisible to all. Sixty-seventh, the markings on the Bhagavat’s fingers and toes are distinct, well-adorned, and coloured like red copper. Sixty-eighth, when walking, the Bhagavat’s feet are four fingers’ breadth above the ground, yet leave imprinted marks. Sixty-ninth, the Bhagavat maintains himself without waiting for others to guard him; his body does not tilt or sway, nor does he meander. Seventieth, the Bhagavat’s majestic virtue resounds afar; those with evil minds rejoice upon seeing him, and those who are terrified find peace upon seeing him. Seventy-first, the Bhagavat’s voice is neither high nor low; he speaks gently and pleasantly according to the minds of the assembly. Seventy-second, the Bhagavat is able to preach the Dharma according to the speech, sounds, and inclinations of all sentient beings. Seventy-third, with a single sound, the Bhagavat proclaims the true Dharma, enabling each kind of sentient being to attain understanding according to its capacity. Seventy-fourth, the Bhagavat’s preaching of the Dharma always follows proper sequence and is invariably based on causes and conditions; his words are never other than wholesome. Seventy-fifth, the Bhagavat looks upon all sentient beings with impartiality, praising the good and censuring the evil without attachment or aversion. Seventy-sixth, in all he does, he first observes and then acts, fully possessing standards of conduct, causing consciousness to be wholesome and pure. Seventy-seventh, no sentient being is able to exhaustively contemplate all his physical marks and signs. Seventy-eighth, the cranial bone of the Bhagavat is solid and fully rounded. Seventy-ninth, the Bhagavat’s countenance is ever youthful and never ages, and he delights in revisiting familiar places. Eightieth, on the Bhagavat’s hands, feet, and chest there are svastika-like signs of auspicious joy, patterned like brocade and coloured like cinnabar. Subhūti! These are called the eighty secondary marks. Subhūti! Because the Tathāgata, Arhat, Samyaksambuddha accomplishes such marks and signs, his bodily light naturally illuminates the trichiliocosm completely without exception; and when he directs his mind, it can universally illuminate measureless, boundless, and countless worlds. However, out of compassion for sentient beings, he restrains the light so that it constantly illuminates one fathom on every side. If he were to unleash the bodily light, the light of the sun, moon, and so forth would never appear, and sentient beings would not know day and night, fortnights, months, seasons, or years, and the work they undertake could not be accomplished. The Buddha’s voice naturally pervades the trichiliocosm, and when he directs his mind, it can pervade measureless, boundless, and countless worlds; however, for the benefit and joy of sentient beings, the voice accords with the size of the assembly, neither decreasing nor increasing. Subhūti! Such benefits and pre-eminence of merit were already accomplished when I formerly was in the bodhisattva stage practicing the perfection of wisdom; therefore, now my marks and signs are fully rounded and adorned, and all sentient beings who see them praise them with joy, obtaining pre-eminent benefits, peace, and joy. Thus, Subhūti! When a bodhisattva-mahāsattva practices the deep perfection of wisdom, he can gather sentient beings through the two kinds of giving—material wealth and Dharma; this is an exceedingly wonderful and rare teaching.” The thirty-two marks are realized through practicing the five cultivations: first, generating the mind; second, long duration; third, without interruption; fourth, earnestness; fifth, without remainder; as expounded in the thirty-seventh fascicle of the Yogācārabhūmi.

5.41

The eighteen unshared dharmas are distinguished by five gates: first, name; second, essence; third, characteristic activities; fourth, distinctions; fifth, miscellaneous gates. As for their names: first, the body is free of error; second, speech is free of harsh or rushed outbursts; third, mindfulness is free of varied or scattered thoughts; fourth, the mind is free of non-concentration; fifth, mindfulness is free of forgetfulness; sixth, equanimity is free of non-discrimination; seventh, zeal does not diminish; eighth, mindfulness does not diminish; ninth, vigor does not diminish; tenth, concentration does not diminish; eleventh, wisdom does not diminish; twelfth, liberation does not diminish; thirteenth, bodily actions follow wisdom; fourteenth, verbal actions follow wisdom; fifteenth, mental actions follow wisdom; sixteenth, knowledge of the past is unimpeded and unhindered; seventeenth, knowledge of the future is unimpeded and unhindered; eighteenth, knowledge of the present is unimpeded and unhindered.

First 41 of 348 passages. Read on

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妙法蓮華經玄贊 — Classical Chinese