妙法蓮華經玄贊 5.42

5.42

As for their essence: together they take eight dharmas as their essence, namely volition, conceptualization, zeal, resolute faith, mindfulness, concentration, wisdom, and diligence, as extensively explained in the second fascicle of the Commentary on the Vimalakīrtinirdeśa. Being absent in the two vehicles, they are called unshared dharmas. The treatise says: “What meaning is shown by the above two verses? Śāriputra rebukes himself: ‘I did not see the buddhas, did not go to the buddhas’ presence to hear the Dharma, did not make offerings to and revere the buddhas, had no deeds that benefited sentient beings, and regressed before attaining the Dharma; therefore, Śāriputra rebuked himself.’” The above explains the meaning of self-rebuke. Below, the treatise itself takes up and explains the intention behind the rebuke and the verse text of the sūtra, mixing both into eight clauses in total, among which five clauses explain the words of self-rebuke, while the remaining three clauses explain the meaning of the sūtra verse. “Not seeing” means not seeing the marks of the great person of the buddhas and tathāgatas so as to give rise to a mind of reverence and offering. He rebukes himself for not having cultivated great causes, and consequently being unable to see the buddhas’ marks to revere and make offerings to them. “Not going” means: because the power to teach and convert sentient beings is displayed, this reveals that the Buddha can convert sentient beings, yet I did not go to the Buddha’s presence. The above two clauses explain the words of self-rebuke. “Golden radiance” means: by seeing the Buddha’s own body and other bodies, one obtains measureless merits; this explains the word “golden” in the sūtra, because by seeing the Buddha, my own body obtained the fruit of measureless merit in other bodies. “Hear” means being able to benefit all sentient beings; this explains the word “not hearing” in the rebuke, for if one hears, one can perform deeds that benefit sentient beings. “Powers” means: sentient beings have doubts, and by relying on the ten powers one severs doubts; this explains the phrase “ten powers” in the sūtra. “Making offerings” means: because the power to teach and convert sentient beings is displayed; this explains the words “not making offerings to the Buddha” in the self-rebuke: the Buddha can convert the multitude, and I ought to have made offerings to him; why did I not make offerings to him in the past? “Eighteen unshared dharmas” means: being far removed from all obstacles; this explains the meaning of the eighteen unshared dharmas in the verse. “Revering” means: generating measureless merit and virtue, attaining liberation by relying on the Tathāgata’s teaching, and realizing the selflessness of persons and dharmas and the equality of all dharmas; this explains the words “not revering” in the self-rebuke, because if one reveres, one generates measureless merit and realizes equality. Therefore he rebuked himself: from the past onward I had not attained this Dharma, and regarding this Dharma I then gave rise to a mind of regression. This is called giving voice to sorrow over having lost the Great Dharma. Without this explanation, the treatise would be exceedingly difficult to understand.