妙法蓮華經玄贊 7

English (machine translation) 7

Language: English

7.1

Composed by the Śramaṇa Kuiji. Record of the Concluding Verses of Belief and Understanding.

7.2

The sūtra says: "At that time Mahākāśyapa... not sought, attained of itself."

The commentary says: In the prose, four people received the understanding together; that Kāśyapa alone delivers the verses is because he was the most senior in age, expressed the assembly's intention, and implicitly manifested that the others also spoke in verse. Below there are eighty-six and a half verses, divided into two: first, seventy-three and a half verses versify the previous three passages; thirteen verses from "The World-Honoured One's great grace..." downward belong to the third section of the chapter, expressing gratitude for the Buddha's profound grace. The first text has three parts: first, two verses versify the Dharma teaching; next, forty-one verses versify the parable; finally, thirty and a half verses versify the matching explanation. This is the first part. It does not versify the past lack of desire, but only versifies the present obtaining. The first verse and a half versify the two matters of hearing the Dharma and hearing the prophecy; the latter half verse versifies the obtaining.

7.4

The sūtra says: "For example, like a boy, youthful and without understanding."

7.5

The commentary says: Below is the second section: forty-one verses versifying the parable. It is divided into two: first, thirty-four verses versify the past lack of desire; then, seven verses versify the present obtaining. Within the first there are six parts: first, half a verse on the parable of the initial generation of the mind; next, one verse on the parable of regressive drifting in birth and death; next, seven verses on the parable of seeing the Buddha midway; next, fourteen verses on the parable of refusing to cultivate the Great [Vehicle]; next, nine and a half verses on the parable of conversion through the two vehicles; finally, two verses on the parable of showing the Great [Vehicle] and the lack of desire [for it]. This is the first part.

7.6

The sūtra says: "Abandoning his father and running away... for more than fifty years."

7.7

The commentary says: Second, the parable of the regressive flow into birth and death. "Wandering around" has the meaning of passing through. "Various countries" refers to the five destinies, collectively called other countries.

7.8

The sūtra says: "His father, grieving and longing... suddenly halted in a single city."

7.9

The Commentary says: Below, the third section has seven verses on the metaphor of seeing the Buddha again. The prose has three parts: the son growing older and returning to the country; the father first searching; and the son arriving at the city. Here, only the father first searching for the son is versified, not the other two. Those two texts enter into the fourth section below, for the sake of stylistic smoothness and convenience. Within this there are four parts: first, one verse on searching for the son and stopping in a city; second, two and a half verses on his assets and wealth being exceedingly vast; third, one verse on his mercantile profits being abundant and broad; and fourth, two and a half verses on those who come and go being numerous. This is the first. ‘Searching in the four directions’ means searching by following him into the four modes of birth. ‘Weary’ means toilsome labor, displaying marks in order to search for the son. ‘Suddenly’ (dun) means stopping; stopping and dwelling in a great city.

7.10

Sūtra: ‘He built houses […] and its people were numerous.’

7.11

The Commentary says: The second is that his assets and wealth were exceedingly vast. Building residences means generating a mind of loving-kindness and compassion; erecting houses means revealing the superior meaning of emptiness. Alternatively, ‘building’ means generating; a ‘house’ is indeed a residence, referring to the mind of loving-kindness and compassion. The ‘five desires’ are five kinds of pleasure, or the five dharmas such as the pure dharmadhātu. ‘Enjoying’ means taking delight. A ‘royal palanquin’ is the ultimate truth, ridden solely by the Dharma King; a ‘carriage’ is the conventional truth, ridden together by the multitudes, because superior and inferior differ. ‘Vehicles’ are the five vehicles. ‘Fields and estates’ are knowledge and eradication. The remaining text can be understood.

7.12

Sūtra: ‘Interest on loans taken in and paid out […] there was nowhere it was not found.’

7.13

The Commentary says: The third is that his mercantile profits were abundant and broad. Shang and gu mean merchants: those who travel through the four quarters with rare treasures are called shang; those who sit and sell are called gu. Gu also means marketplace taxes. Traveling is shang; sitting is gu. The name ‘client/merchant’ applies to both. Moving back and forth through the six destinies to benefit the multitude of beings is called shang; dwelling in pure lands, or among humans and devas, to transform beings is called gu. Levying taxes and gaining profit throughout the marketplaces of the three realms is called gu. Because profits are abundant and clients are broad, everywhere throughout the three realms the Buddhadharma exists.

7.14

Sūtra: ‘Millions of kotis of multitudes […] possessing great power and influence.’

7.15

The Commentary says: The fourth is those who come and go. ‘Many kings’ means that out of loving regard they revere the benevolent king, and because prominent clans, ministers, and commoners honor and venerate him. Due to these causes and conditions, those of the four assemblies and eight classes who come and go are numerous.

7.16

Sūtra: ‘Yet in his declining years […] what shall I do?’

7.17

The Commentary says: Below, the fourth section has fourteen verses on refusing to cultivate the Great [Vehicle]. It has four parts: first, two verses on the father constantly thinking of his son; next, nine verses on the son seeing him, taking fright, and fleeing; next, one and a half verses on the father ordering that he be quickly seized; and last, one and a half verses on the son thereupon becoming anxious and panicked. This is the first. As his years declined, he thought of him all the more; as his practice of the Path was long, his compassion was deep, thinking of him night and day because he contemplated six times daily.

7.18

Sūtra: ‘At that time the poor son […] or obtaining nothing.’

7.19

The Commentary says: The second part has nine verses on the son seeing him, taking fright, and fleeing. Within this there are three parts: first, three verses on happening upon the father's house; next, two and a half verses on the marks of the father that he saw; and last, three and a half verses on having seen him, taking fright, and fleeing. The first part has two: first, one and a half verses on roaming and seeking; and second, one and a half verses on arriving in distress. This is the first. Suo is pronounced with the fanqie suo-ji or su-ge; it means begging, and also seeking. The meaning of ‘countries and towns’ has already been explained in the prose. ‘Obtaining something’ means encountering a true and genuine kalyāṇamitra within the Buddhadharma. ‘Obtaining nothing’ means a false or deceptive acquaintance.

7.20

Sūtra: ‘Starved, emaciated, and thin […] he thereupon reached his father's house.’

7.21

The Commentary says: This is arriving in distress. Because the food of Dharma is insufficient, he is starved; because wondrous practice is incomplete, he is weary. Alternatively, having generated wrong views, because the damage is deep, ulcers break out; not upholding the pure precepts firmly, because the damage is shallow, scabs break out. He falsely conceives views and understandings, and does not exclusively uphold the precepts. ‘Reaching the father's city’ means encountering and entering the Mahāyāna. ‘Hired’ means being employed for wages. ‘Passing from place to place’ means exerting effort to seek the Dharma. ‘Reaching the father's house’ means entering the Middle Way Mahāyāna.

7.22

Sūtra: ‘At that time the elder […] recording them in account registers.’

7.23

The Commentary says: The second is the marks of the father that he saw. ‘Within the gate’ means principle abiding within the teaching, and fruition being within the cause. Formerly, looking toward saṃsāra, he was called ‘dwelling outside the gate’; now, looking toward nirvāṇa, he therefore ‘dwells within the gate.’ ‘Calculating the gold and so forth’ means the noble ones composing treatises to discriminate and calculate the noble wealth of Dharma. ‘Disbursing and taking in property’ means practicing the two benefits. ‘Recording them in account registers’ means the various masters writing commentaries, compiling textual records, and so forth. Zhu is pronounced with the fanqie ding-zhu; it means to record or annotate. The Qieyun says: ‘Zhu is pronounced with zhi-shu, meaning water pouring, not annotating.’ The Guangya says: ‘Zhu is also pronounced with zhi-yu, meaning commenting, noting, and explaining.’ The Tongsuwen says: ‘Recording things is called zhu.’ Here it is also written as zhu.

7.24

Sūtra: ‘The poor son, seeing his father […] why did I come here?’

7.25

The Commentary says: The third is that, having seen him, he drew back and fled. It is divided into two: first, one and a half verses on regretting having come; second, two verses on drawing back and fleeing. This is the first.

7.26

Sūtra: ‘He thought again to himself […] wishing to go and seek hired work.’

7.27

The Commentary says: This is drawing back and fleeing. ‘Distressed’ (biqie) means pressured and grieved.

7.28

Sūtra: ‘The elder at that time […] to pursue, seize, and bring him back.’

7.29

The Commentary says: The third is the father ordering that he be quickly seized. ‘Silently recognized him’ means that he had never declared to the assembly that in the past the śrāvaka had met me and was my son; this is called silently recognizing him.

7.30

Sūtra: ‘The poor son, alarmed and crying out […] brought me here?’

7.31

The Commentary says: The fourth is that the son thereupon became anxious and panicked. Retreating from the Great [Vehicle] and not cultivating it, instead dwelling in saṃsāra, is called fainting and collapsing to the ground. If he were to practice the great practice, it would go against his original intent in seeking and would be no different from death; this is called ‘I will surely be killed.’ Why should the uncorrupted clothing and food of the Mahāyāna have brought him to this all of a sudden?

7.32

Sūtra: ‘The elder knew his son […] lacking majesty and virtue.’

7.33

The Commentary says: Below, the fifth section has nine and a half verses on transforming him by means of the Two Vehicles. The prose has six parts, while here there are four, not versifying the first two. First, three verses on having him cultivate the factors leading to liberation; next, one verse on the son thereupon practicing accordingly; next, four and a half verses on encouraging him to enter the wholesome roots; and last, one verse on forthwith attaining the noble stage. Within the first there are again two: first, two verses on dispatching the messengers; and second, one verse on conveying the message. This is the first. ‘Foolish’ means nescience (avidyā). ‘Narrow and inferior’ means small aspirations. ‘Cross-eyed’ means defective vision. The Shuowen says: ‘Having less than one eye.’ When the eye socket is sunken and constricted, it is called miao; miao means small. Preaching the teaching of established truths for the Two Vehicles expresses and reveals [meaning], yet its meaning is not complete, which is called ‘cross-eyed.’ The principle of the emptiness of persons that it conveys is short, hence called ‘stunted.’ Lacking the merits of the dharmakāya, it is ugly, hence called ‘misshapen.’ Because its spiritual function is not broad, it is called ‘lacking majesty and virtue.’

7.34

Sūtra: ‘You may tell him […] we will give you double wages.’

7.35

The Commentary says: This is conveying the message.

7.36

Sūtra: ‘The poor son, hearing this […] and clean the rooms and houses.’

7.37

The Commentary says: The second is the son thereupon practicing accordingly. Removing the dung of afflictions, he purifies the house of the five aggregates.

7.38

Sūtra: ‘The elder through the window […] taking pleasure in base work.’

7.39

The Commentary says: The third is four and a half verses on encouraging him to enter the wholesome roots. The prose has three parts, and this also has three: first, one verse on his heart grieving; next, one verse on his body drawing near; and last, two and a half verses on conversing together. This is the first.

7.40

Sūtra: ‘Thereupon the elder […] went to the place where his son was.’

7.41

The Commentary says: This is his body drawing near.

7.42

Sūtra: ‘Using expedient means to approach […] just as if you were my son.’

7.43

The Commentary says: Below is conversing together. The prose has two parts, and this also has two: first, half a verse on generally speaking to encourage him; next, two verses on specifically speaking to instruct him. The latter text has two parts: first, one and a half verses on granting whatever is needed immediately; second, half a verse on provisionally calling him father and son. ‘Oil for anointing the feet’: commoners in the Western regions mostly go barefoot; since the weather is warm and hot, dust and dirt frequently cling to them, so upon arriving they must wash their feet and anoint them with oil. Now, speaking of the ‘feet,’ these are the four bases of psychic power: zeal, vigor, mind, and contemplation. The ‘oil’ refers to the eight factors of abandonment, namely: zeal, effort, faith, pliancy, right mindfulness, right awareness, volition, and equanimity. The first three are preliminary applications; pliancy embraces body and mind; right mindfulness and right awareness are continuous connection, because without forgetting the object of focus, one settles the mind upon a single object; and because when negligence arises, one knows it as it really is, volition and equanimity serve as antidotes, through the two forces of urging the mind and steadying the mind. Being able to leave behind torpor and restlessness that have arisen is called ‘oil for anointing the feet,’ just as removing wind-paralysis cuts off obstructing defilements. Alternatively, ‘feet’ refers to morality (śīla), and ‘oil’ refers to the six branches: receiving and training in the training precepts, being well able to guard the prātimokṣa restraint, being fully endowed in deportment and sphere of activity, giving rise to great dread upon seeing minute faults, and nourishing morality, so that the food of Dharma is abundant; and the mats and cushions of non-greed, non-anger, and non-delusion are also thick. The Vimalakīrtinirdeśa says: ‘The four dhyānas are the bed, and pure livelihood is the mattress.’ Pure livelihood is precisely the two karmas of body and speech arisen from non-greed; hence non-greed is taken as the mat and cushion. This is because it lies beneath the mattress and above the bed. Jian is pronounced with the fanqie zuo-jian; it also means a mat. The Yupian says: ‘Grass eaten by beasts.’ Furthermore, a bed-mat is that which serves as a padding. Xi is pronounced with the fanqie xiang-shi; the Yupian says: ‘Xi is also pronounced with the fanqie qiang-yi, meaning broad and abundant.’ In the Qieyun it is xi. Provisionally calling him father and son, and moreover speaking with gentle words, ‘just as if you were my son’: ‘as if’ (ruo) means like; like a true son of mine who has entered the noble state. This is prior to the path of seeing.

7.44

Sūtra: ‘The elder had wisdom […] to manage the household affairs.’

7.45

The Commentary says: The fourth is forthwith attaining the noble stage. In the text there is only the stage of no-learning (aśaikṣa), gradually causing him to enter and exit, and also displaying the path of cultivation. For twenty years constantly having him remove dung is called managing the household affairs. After this had passed, their minds trusted each other, and entering and exiting was without difficulty; yet the place where he stayed was still in his original location, implicitly revealing the path of seeing and calling him ‘son.’ This is because the text is abridged.

7.46

Sūtra: ‘Showing him his gold, silver […] “I have no such things.”’

7.47

The Commentary says: This is the metaphor of showing the Great but not aspiring to it. Although he was caused to know the two benefits of the Mahāyāna, this is called ‘entering and exiting.’ ‘Still outside the gate’ means outside the causal gate of Mahāyāna teaching and practice. ‘Dwelling in a thatched hut’ means still abiding in the Two Vehicles. An is pronounced with the fanqie wu-han; it is a small grass hut. Some write it as an, meaning mugwort grass, not a hut. He thought to himself that poverty was his occupation, having no share whatsoever in the undertakings of the Mahāyāna, lacking any mind of aspiration and not seeking the Mahāyāna.

7.48

Sūtra: ‘The father, knowing that his son’s mind […] kṣatriyas and householders.’

7.49

The Commentary says: Below, the second major section has seven verses revealing what is attained now. The preceding metaphor has two parts: first, five verses on the father bequeathing to the son; second, two verses on the son obtaining it. The first again has two: first, one and a half verses on knowing his capacity and gathering the clan; second, three and a half verses on directly bequeathing the household affairs. This is the first.

7.50

Sūtra: ‘Before this great assembly […] to use as he pleases.’

7.51

The Commentary says: Below, three and a half verses directly bequeath the household affairs. There are five parts: first, half a verse on originally teaching him to generate the mind [for awakening]; half a verse on retreating and drifting through saṃsāra; half a verse on transforming him by means of the Two Vehicles—either when in the human and celestial realms his faculties matured there, or when in the two paths of preliminary application and uninterrupted progress, or at the stage of abandoning the five lower and five higher fetters—hence it is said that twenty years have passed since seeing the son; or it speaks of attaining the fruits of learning and no-learning; one verse on formerly retreating from the Mahāyāna and now meeting, because his faculties and capacity have matured; and one verse on directly bequeathing.

7.52

Sūtra: ‘The son, thinking of his former poverty […] attained what he had never had before.’

7.53

The Commentary says: The son obtains it. Conditioned merits are called rare jewels. Unconditioned tathatā, the mind of loving-kindness and compassion, and so forth, are called houses and residences. Furthermore, understanding the fundamental consciousness (ālaya-vijñāna) as that which will become the mirror-like wisdom, and also knowing that all sentient beings of the three realms have already obtained the house and obtained rare wealth, he therefore generated joy.

7.54

Sūtra: ‘The Buddha is also like this […] śrāvaka disciples.’

7.55

Commentary: The third major section below comprises thirty and a half verses, which summarize and match [the prose]. Within this there are two parts: first, twenty and a half verses summarize the previous lack of aspiration and match it; subsequently, ten verses summarize the present attainment and match it. In the initial matching, there were five [points] in the prose; in the lack of matching, there was again seeing the Buddha. Here in these verses, it only summarizes the revelation of the Great and the lack of aspiration in matching, while the rest is abbreviated and not versified. In the previous prose, the revelation of the Great and lack of aspiration had three [aspects], and here it is likewise: the first two verses summarize the first—knowing that we delighted in the small, the Buddha did not declare that we would attain it, hence we did not aspire to it. Next, eight verses summarize the third—only expounding for the bodhisattvas and not expounding directly for us, hence we did not aspire. The final ten and a half verses summarize the second—having personally attained nirvāṇa, we deemed it already satisfactory, hence we did not aspire. This is the first. He had never said, 'You shall become buddhas, and you too have a share in the Buddha's wondrous wisdom'; he only said that we attained the various uncontaminated states and were śrāvaka disciples; therefore we did not aspire.

7.56

Sūtra: "The Buddha instructed us (and so on down to) shall attain Buddhahood."

7.57

Commentary: Below are eight verses summarizing the third: only expounding for the bodhisattvas and not expounding directly for us, hence we did not aspire. Within this there are six parts: first, one verse on the Buddha's instruction; next, one and a half verses on our complying with the Buddha's teaching; next, one verse on others complying with our words; next, one verse on the Buddha conferring prophecies upon others; next, one and a half verses on expounding directly for the bodhisattvas and not for us; finally, two verses jointly concluding the doctrine and the parable. This is the first. Empowered by the Buddha's three karmas, we were secretly commanded to expound sūtras such as the Prajñā[pāramitā].

7.58

Sūtra: "I received the Buddha's teaching (and so on down to) expounded the unexcelled path."

7.59

Commentary: Second: our complying with the Buddha's teaching.

7.60

Sūtra: "The sons of the Buddha (and so on down to) energetically cultivated and practiced."

7.61

Commentary: Third: others complying with our words.

7.62

Sūtra: "At that time the Buddhas (and so on down to) shall attain Buddhahood."

7.63

Commentary: Fourth: the Buddha conferring prophecies upon others. As for the expression 'the Buddhas,' it shows that the Dharmas of all buddhas are identical, hence it is not only one buddha. It is also because in the past they had received conversion under other buddhas; otherwise, if it were one buddha, how could it say 'various [buddhas]'? Thus it was said before: 'having in the past heard from various buddhas the Dharma expounded by expedient means.'

7.64

Sūtra: "All the Buddhas (and so on down to) expounded this true essential."

7.65

Commentary: Fifth: expounding directly for the bodhisattvas and not expounding for us, hence we did not aspire.

7.66

Sūtra: "Just as that poor son (and so on down to) is likewise also like this."

7.67

Commentary: Jointly concluding the doctrine and the parable. The meaning of the text can be understood.

7.68

Sūtra: "We, through internal extinction, (and so on down to) completely had no delight or joy."

7.69

Commentary: Below, the third [section] has ten and a half verses summarizing the second: having personally attained nirvāṇa, we deemed it already satisfactory, hence we did not aspire. Within this there are two parts: first, two verses state the lack of aspiration due to self-satisfaction; later, eight and a half verses explain it. This is the first. 'Internal extinction' means that within one's own body one extinguishes all defilements and realizes nirvāṇa; only being able to understand this, one took it to be the ultimate, having no further external matters of benefiting others besides this; therefore, we did not take joy in the Great.

7.70

Sūtra: "Why is this? (and so on down to) deemed it to be ultimate."

7.71

Commentary: The eight and a half verses below explain it. Within this there are three parts: first, three and a half verses on giving rise to contemplation on the three gates of liberation regarding the Buddha's objective realm and wisdom, deeming oneself satisfied, and thus not aspiring; next, four verses on deeming oneself to have attained the path and already repaid the Buddha's kindness, so that although expounding for others, one personally did not aspire; finally, one verse concluding that because the Buddha did not expound it for us, we did not aspire. This is the first. The first three verses are the contemplation on emptiness and signlessness; the latter one and a half verses are the contemplation on wishlessness. All dharmas are empty—this is the contemplation on emptiness. Since the two selves do not exist, how could there be arising and so forth? Therefore, next below it speaks of the six kinds of non-existents such as non-arising and non-extinction, which are all the contemplation on signlessness. Relinquishing greedy attachment and not coveting anything, we consequently did not covet or seek the Buddha's wisdom either—this is the contemplation on wishlessness. Having heard the emptiness, signlessness, and wishlessness spoken with intentional meaning in the Prajñā[pāramitā], we consequently had a mistaken understanding and practiced these three contemplations, attaining nirvāṇa for ourselves; later we formed this understanding and deemed it to be ultimate; therefore we did not aspire to the Great.

7.72

Sūtra: "Through the long night we (and so on down to) repaid the Buddha's kindness."

7.73

Commentary: Second, there are four verses on deeming oneself to have attained the path and already repaid the Buddha's kindness, so that although expounding for others, one personally did not aspire. Within this there are two parts: first, two and a half verses on deeming to have repaid the Buddha's kindness; next, one and a half verses on, although expounding for others, personally not aspiring. This is the first. Examining the meaning of this text, it is dwelling in the nirvāṇa with remainder of substratum and turning the mind toward the Great, not dwelling in the realm of nirvāṇa without remainder of substratum.

7.74

Sūtra: "Although we, for the sake of (and so on down to) were forever without wish or delight."

7.75

Commentary: Although expounding for others, personally not aspiring.

7.76

Sūtra: "The Guide saw fit to forsake us, (and so on down to) expounded that there is true benefit."

7.77

Commentary: Third: because the Buddha did not expound it for us, we did not aspire. Discerning us and seeing that our faculties were not yet mature, he therefore saw fit to forsake us, never encouraging us to cultivate the Mahāyāna or expounding that there is true benefit; therefore we did not aspire. The initial 'did not encourage' is based on this present life onward; it is not that he had never encouraged us, for he had already encouraged us long ago.

7.78

Sūtra: "Just as the wealthy elder (and so on down to) only then taught great wisdom."

7.79

Commentary: The twenty and a half verses above summarized and matched the past lack of aspiration. Below are ten verses matching the present attainment, which has two parts: first, three verses set doctrine and parable against each other to explain, first teaching expedient means and later expounding the real; subsequent seven verses explain our present attainment. This is the first: one and a half verses of parable, and one and a half verses of doctrine.

7.80

Sūtra: "We today (and so on down to) have obtained immeasurable jewels."

7.81

Commentary: The seven verses below explain the present attainment. Within this there are three parts: first, one and a half verses generally discern that the present attainment was not what was previously hoped for; next, three verses show that only beginning from today is it called attaining the substance of the fruit; finally, two and a half verses show that only now is it called attaining the function of the fruit. This is the first.

7.82

Sūtra: "World-Honoured One, we now (and so on down to) the unexcelled great fruit."

7.83

Commentary: Second: only beginning from today is it called attaining the substance of the fruit. The first verse generally distinguishes that the fruit attained before was not true, whereas the attainment today is real. 'Path' refers to the wisdom of realization; 'fruit' refers to the unconditioned. The subsequent two verses show that the fruit attained today is real. Realization occurs due to previous causes: among them, the first verse shows obtaining the retribution through the cause of upholding the precepts, and the latter verse shows attaining the great fruit through the completion of pure conduct (brahmacarya), both excelling the past.

7.84

Sūtra: "We now (and so on down to) are worthy of receiving offerings."

7.85

Commentary: Third: only now is it called attaining the function of the fruit. The first verse shows attaining the name of a true śrāvaka because of the function of benefiting others; the subsequent one and a half verses show attaining the title of a true arhat because of being a true field of merit. This reveals that those abiding in the Small are not true śrāvakas, nor are they truly arhats.

7.86

Sūtra: "The World-Honoured One's great kindness (and so on down to) who could repay it?"

7.87

Commentary: The above seventy-three and a half verses summarized the preceding prose. From here below, the third section of the chapter has thirteen verses bearing gratitude for the Buddha's profound kindness. It is divided into two parts: first, six and a half verses generally explain that the kindness is profound and difficult to repay; later, six and a half verses specifically explain the matters that are difficult to repay. Within the first there are again two: first, one and a half verses explain that because the Buddha's compassion is profound, it is difficult to repay; later, five verses explain that through the deeds of making offerings, one still cannot repay it. This is the first. The time is long, the places are vast, the practices are complete, and the mind is diligent; toilsome to oneself and beneficial to others, the deep sentiment cannot be requited—the kindness of the boundless heavens truly resides in this!

7.88

Sūtra: "Serving with hands and feet, (and so on down to) revering with the utmost mind."

7.89

Commentary: The five verses below explain the deeds of making offerings. Within this there are two parts: first, two verses explain that the six kinds of internal wealth cannot repay it; later, three verses explain that the four requirements of external wealth together with erecting stūpas still cannot repay it. This is the first.

7.90

Sūtra: "Also with delicious food, (and so on down to) still cannot repay it."

7.91

Commentary: External items of the four requirements cannot repay it. Two verses cover the four requirements, and one verse concludes it.

7.92

Sūtra: "The Buddhas are rare, (and so on down to) expound in accordance with what is fitting."

7.93

Commentary: The six and a half verses below explain the matters that are difficult to repay. Within this there are three parts: first, two and a half verses generally explain that the Buddha is able to perform inferior deeds and is able to expound in accordance with what is fitting for ordinary beings who grasp at signs; next, two verses on being able to know desires, delights, and resolute faith, and expounding the Dharma for them; finally, two verses on being able to know whether faculties are mature or immature and expounding the three vehicles for them. This is the first. Concealing the real virtues of the reward body, revealing the provisional form of the transformation appearance, hiding the profound principle of the wondrous tenets, setting forth the coarse doctrines of the broad teachings, not dwelling in the pure land, and abiding in this defiled quarter to follow along with ordinary beings—how could this not be difficult to repay?

7.94

Sūtra: "The Buddhas in the Dharma (and so on down to) yet expound the Dharma."

7.95

Commentary: Second: being able to know desires, delights, and resolute faith, and expounding the Dharma for them. 'Strength of aspiration' means resolute faith; not following his own intent to broadly expound the profound and subtle, but instead complying with others' dispositions to proclaim these expedient means—how could this not be difficult to repay?

7.96

Sūtra: "In accordance with the various sentient beings (and so on down to) expound the three in accordance with what is fitting."

7.97

Commentary: Third: being able to know whether faculties are mature or immature and expounding the three vehicles for them. Whether coarse or fine, whether real or provisional, he acts by contemplating the faculties from beginning to end—how could this not be a kindness profound and difficult to repay?

7.98

Medicinal Herbs Parable Chapter

7.99

Distinguished through three gates: first, the purpose of its occurrence; second, explaining the title; third, resolving objections.

7.100

The reasons for this chapter's occurrence are fourfold: First, previously, for those of superior faculties, the initial cycle of exposition through Dharma was given, Śāriputra received it through Dharma, the Buddha confirmed it through Dharma, and only thereafter was prophecy bestowed. Now, in this second cycle, since an exposition through parable was delivered for those of middling faculties, and the four persons received it through parable, the Buddha now in return confirms it for them through a parable, and only thereafter bestows prophecy; hence this chapter comes next. Second, the Treatise states that among the counteractions to the seven types of arrogance, the third is that there are Mahāyāna practitioners who harbor exclusive, overweening pride, claiming that there are no distinct śrāvaka or pratyekabuddha vehicles. To counteract this, two parables were spoken: the earlier 'Parable Chapter' counteracted ordinary beings seeking the marvelous fruits of humans and devas; the subsequent 'Faith and Understanding Chapter' counteracted those in training of the two vehicles who clung to the view that their own vehicle was equal to the Tathāgata's vehicle and thus did not seek the Buddha Vehicle. Now, this chapter counteracts those Mahāyāna practitioners who harbor exclusive pride, asserting that there are no distinct two vehicles and only the Single Vehicle exists. Hence that Treatise says: 'Regarding the third person, it causes them to know the diverse distinctions among the vehicles; because the buddhas, the tathāgatas, preach the Dharma with impartiality, yet sprouts shoot forth in accordance with the seeds of the good roots of sentient beings.' The intended meaning reveals that although the single rainfall is the same, the growth of the three grasses and two trees differs; although the Buddha's teaching is the same, the development and practice of the three vehicles and two sages also differ, because conditioned vessels are individually distinct, and because there are also those who are definitively determined for the two vehicles, owing to differences in their receptive capacities and natures receiving moisture differently. Thus the Śrīmālā-sūtra says: 'The good son who upholds the true Dharma is capable of bearing the four burdens,' and the Nirvāṇa-sūtra also states: 'At one time I spoke of the single vehicle and the single path, yet my disciples did not understand my intention, and said that stream-enterers and the rest would all attain the Buddha Path'—as fully explained elsewhere. Borne and conveyed according to the person, the teaching and so forth are termed 'vehicles.' Although the Buddha's Dharma is identical, practitioners' capacities and practices differ; therefore this chapter is spoken. Third, at the beginning of the 'Expedient Means Chapter,' wisdom and its gate are both stated to be profound, termed the Single Vehicle. In the earlier 'Parable Chapter,' it was taught that while vehicles are three, their substance is only one; the four persons received and understood that reality is one and the three are provisional, which converges with the profundity of wisdom. Here, this converges with the gate: the 'gate' is the Āgama; that the teaching is identical while capacities differ is called converging with its gate. Just as when the Four Truths are spoken, those of the three faculties all hear them, yet based on the aggregates, realms, elements, dependent origination, and the three natures, differences in their respective practices lead to the designations of the three vehicles. Thus we know that the teaching is the same while capacities differ; hence this chapter comes next. Fourth, among the ten unsurpassables, it is stated that the parable of rain was spoken first to reveal the unsurpassable nature of the seed. The ten unsurpassables consist entirely of remnants of the seven parables and the three equalities. However, among them, some are textual remnants, while others are doctrinal remnants; this one is a doctrinal remnant, not a textual remnant. Among the seven parables, the parable of the rain is already present, yet within the ten unsurpassables it is repeated once more; thus it is still termed a remnant. The earlier parable of rain spoke of universally moistening the three grasses; since the three grasses are distinct, it causes one to know the differences among the vehicles. Now, in the parable of rain, contrasting them with the two grasses among the three moistened grasses, the Buddha-seed is termed the great grass, and when mutually contrasted among themselves, the additional designation of 'two trees' is given; because the perspective of meaning differs, it is termed a doctrinal remnant. Alternatively, it is a textual remnant: namely, regarding the small, intermediate, and great grasses, the text uses the parable of rain to refute the error of considering the vehicles to be identical, where the various trees, large and small, each receive moisture according to their superior, middling, or inferior stature. This parable of rain represents the unsurpassable seed; because the preceding and succeeding texts differ, it is a textual remnant. This great seed, upon receiving the moisture of the rain, possesses a vast substance and function and subsequently attains a distinct fruit; hence it is called unsurpassable. The Treatise cites the sūtra, stating: ''Not departing from my body' is the meaning of unsurpassable; it exists solely in the Mahāyāna, and is so named because it does not depart. Whether as seed or manifest activity, whether as cause or fruit, neither ever departs from the Mahāyāna.' Here, it reveals the uncontaminated seed of the Mahāyāna as the fundamental cause for accomplishing the Buddha body. To reveal this unsurpassable seed, this chapter comes next.

7.101

Explaining the title: That which possesses the wondrous efficacy to eliminate disease is called 'medicinal' (bhaiṣajya); that which assumes a form by receiving moisture is called 'herbs' (oṣadhi). There are medicines that are not herbs, herbs that are not medicinal, herbs that are medicinal, and things that are neither herbs nor medicines; the same is true of what is illustrated by the parable. Teaching, principle, practice, and fruition are all called medicine. Here we take the medicine of practice, which is cultivated and produced by receiving the teaching, and do not take other mineral medicines, because they cannot grow. Worldly and transworldly seeds capable of growing are all called herbs; here we take the wholesome seeds of humans and devas and the causes of wisdom of the three vehicles as the herbs that are medicinal, because they counteract and harm evil; we do not take the seed-herbs of the evil paths of saṃsāra, because they do not receive the true Dharma to grow. The intention is to distinguish the seeds of the three vehicles, which, by receiving the teaching, accomplish distinct vehicles, without seeking to explain all seeds universally; hence 'medicinal herbs' is used as the title. It is medicine and is herbs: this is an appositional compound (karmadhāraya) explaining the name. Restricting the general by means of the specific, it is herbs that are medicinal: a determinative compound (tatpuruṣa). Using this as a parable, it is named the 'Parable of Medicinal Herbs.' If one were to say that because below in this chapter it explains the parables of medicine and of herbs it is therefore named the 'Parable of Medicinal Herbs,' and not that the medicine is itself the herbs—could it be that all herbs whatsoever are taken as parables? From this we know that our present explanation is sound. This is used as a parable with two meanings: First, just as the natures of herbs differ, and by receiving rain their types are distinctively nourished, so the three faculties are fundamentally different, and by receiving the teaching they accomplish the three vehicles. Second, just as herbs by their received natures are mutually unaware of one another, so too are those of the three faculties: they cannot know the differences among the seeds of the five vehicles in others, and assume that the vehicles have no distinction; hence medicinal herbs are taken as a parable.

7.102

Resolving objections:

7.103

Question:

7.104

The Treatise, in explaining both the seven parables and the ten unsurpassables, refers in all cases to the 'parable of rain'; why then does the chapter title say 'Medicinal Herbs Parable' and not 'Rain Parable Chapter'?

7.105

Answer:

7.106

The Treatise speaks of that which is capable of moistening in order to reveal what is illustrated; hence it takes the parable of rain as its name. The sūtra takes the substance capable of serving as a parable to shatter their doubts; hence it designates medicinal herbs. The error of the deluded lies in regarding the vehicles as having no distinction; the refutation lies in refuting it through the differences in capacity. Therefore, it employs the moistened medicinal herbs as an analogy for the capacities and natures that are nourished; for this reason, it does not designate rain as the parable, nor does it jointly cite the dual natures of rain and herbs for the chapter.

7.107

Question:

7.108

This chapter also speaks of two kinds of trees; why does it not title it the 'Herbs and Trees Chapter'?

7.109

Answer:

7.110

Speaking strictly according to the facts, in principle both ought to be mentioned together. However, the establishment of the true Dharma is fundamentally meant to cure the illnesses of sentient beings. Sentient beings suffer from the disease of viewing the vehicles as identical; hence it uses the differences of herbs to break it. The unsurpassable reveals the exalted supremacy of the substance, but is not yet the cure for the illness of sentient beings; hence it takes medicinal herbs as the chapter title and does not use trees and so forth in the designation. Herbs are broad and trees are narrow; herbs are small and trees are large: this shows that it pervades the three vehicles and does not pertain solely to the Mahāyāna, and shows that moistening and growing do not pertain solely to maturation. Therefore, some explain that the medicine is the rain, for the Dharma-medicine can moisten; the herbs are the capacities, being the living natures that are nourished; medicine is used as a parable for the Dharma, and herbs as a parable for capacity. Since both are jointly manifested, there is no longer any difficulty. Although the phrasing differs, how could the principle be at fault? Furthermore, the earlier 'Parable Chapter' had the burning house which was reviled and the three carts which were sought; the two were joined in a parable that could only be spoken of collectively. Here, because the moistened capacities are distinct, curing their illness of clinging to oneness, it takes solely medicinal herbs as the parable.

7.111

Sūtra: 'At that time the Bhagavat [...] cannot be fully told.'

7.112

Commentary: Within this chapter, the main text is divided into three parts: first, praising and ratifying; next, the statement beginning with 'Kāśyapa, you should know'; and finally, the two verses at the end of the chapter that conclude by establishing the explanation of the real as the gradual approach to bestowing prophecies. This is the first part. First he praises and ratifies, and then he further marvels. Because the words accord with principle, he says 'Excellent!'; because the meaning tallies with reality, he ratifies it. To reveal that what they said had not yet exhausted his virtues, he further sighs in admiration that the Buddha is like the elder, using what is small to illustrate what is great. You are like the destitute son whose noble virtues are slight; he also permits this similarity, and thus praises and also ratifies it. 'Truly' (cheng) means to believe and to respect: believing that it is as stated, and respecting that it is spoken as it is. The Buddha's virtues are difficult to conceive; speaking of them, they cannot be exhausted.

7.113

Sūtra: 'Kāśyapa, you should know [...] are not hollow.'

7.114

Commentary: Below is the statement. It is divided into two parts: first, the prose; second, the verses. In the first text, there are two parts: 1. the explanation; 2. the conclusion showing its imminent arrival, which is the verse beginning 'The Tathāgata knows that they have one characteristic and one flavor.' In the first part, there are three: 1. statement through Dharma; 2. statement through parable; 3. statement through synthesis. In the statement through Dharma, there are four: 1. the Buddha's arising in the world; 2. the Dharma benefiting all beings; 3. differences in receiving the Path; 4. inability to understand on one's own. This is the first part. Being sovereign in the Dharma, what he says is not hollow; therefore, he arises in the world to guide and benefit all living beings.

7.115

Sūtra: 'Regarding all phenomena [...] the stage of all-knowledge.'

7.116

Commentary: Second: the Dharma benefiting all beings. Through great compassion and wisdom, he skillfully expounds phenomena that are free from names and characteristics through expedient means, so as to benefit all beings. The principles he expounds also accord with and reach the realm of the Buddha's wisdom, because his teaching matches his realization. 'Reach' carries the sense of arriving and joining; or else, the teaching accords with principle, principle accords with practice, and practice accords with fruit, and hence it is said to 'reach' the stage of the Buddha-fruit, universally moistening those who should be converted by this.

7.117

Sūtra: 'The Tathāgata observes and knows [...] unobstructed penetration.'

7.118

Commentary: Third: differences in receiving the Path. Because he discerns the ultimate true nature to which empty and existent phenomena return, and knows the inclinations of the mental activities of sentient beings, he is able to cause them each to attain growth. The Vimalakīrtinirdeśa-sūtra says: 'The destinations of existence and non-existence, and the refuge of aspirations.' Thus, what they return and incline toward are the three natures; because it is the ultimate return and inclination, it is tathatā. What the mind inclines toward is the practice that is aspired to and universally inclined toward. Within principle and wisdom he penetrates them without obstruction; or, because the Buddha penetrates phenomena and the mental activities of sentient beings, he is able to let them receive the Path and cause the three vehicles to be distinct.

7.119

Sūtra: 'Moreover, regarding all phenomena [...] all wisdom.'

7.120

The Commentary says: The fourth is that [sentient beings] cannot comprehend [this] on their own. The Buddha is able to exhaustively fathom all dharmas, and therefore he can recognize the roots and dispositions [of beings], at first granting them the three vehicles, and later revealing to sentient beings the wisdom of a buddha. Sentient beings are not like this: by what principle could they know their own nature and the nature of others? Both the parable below and its application carry this import; hence four headings are established.
There is also an explanation stating that the description of the Dharma has two parts: first, a general explanation that his sovereignty regarding dharmas means what he speaks is not in vain; second, from 'with wisdom and expedient means regarding all dharmas' onward, a distinct elucidation that it is not in vain. Within the distinct elucidation of not being in vain, there are four points:
First, he can disclose the two essences of bodhi and nirvāṇa, opening and illuminating the minds of sentient beings; this is 'expounds with wisdom and expedient means, and so forth'.
Second, he can reveal tathatā to show it to sentient beings; this is 'that to which dharmas return'.
Third, he can awaken them to the wisdom of bodhi; this is 'in order to awaken sentient beings, penetrating without obstruction'.
Fourth, he himself was able to enter, and he also causes others to enter; this is 'reveals all wisdom'.
Although such an interpretation has been made, following the Single Vehicle above, examining this following text yields a different meaning.
Furthermore, regarding the four points in the distinct elucidation of not being in vain: 1. exhausting the real nature of dharmas; 2. being able to know emptiness and existence; 3. knowing the mental inclinations of beings; 4. being able to reveal the provisional and the real.
As for 'with wisdom and expedient means', and so forth: the reality of dharmas transcends speech, yet using speech to elucidate it is called 'wisdom and expedient means'. Although the Dharma spoken through this wisdom and expedient means is not itself the absolute truth, it is also no different from the Dharma realized by the Buddha's wisdom. 'Ground' (bhūmi) means that on which one relies; the place upon which the Buddha's cognitive wisdom relies and observes—the real sphere—is named 'ground'. The meaning is that the Buddha expounds the principles of absolute and conventional truths, matching and reaching the sphere and ground of the Buddha's wisdom, because their essence is not different and because they accord with the real Dharma. Or else, the teaching can accord with the principle, the principle can accord with practice, and the practice can accord with the fruit; therefore it reaches the Buddha ground, because the 'all-knowing one' possesses the Buddha's wisdom.
As for 'the Tathāgata observes and knows', and so forth: this means being able to know that to which the dharmas of emptiness and existence return—namely, the dharmas of the three natures: imaginary, dependent, and consummate. Or, that to which they return is the principle of tathatā, because it is the ultimate destination to which all dharmas return.
As for 'also knows what is practiced in the depths of the minds of sentient beings': this means knowing the mental actions and the practices desired in the deep minds of those beings; that is, penetrating without obstruction the minds of sentient beings and the practices toward which they universally tend.
As for 'furthermore, regarding all dharmas', and so forth: having already thoroughly and clearly comprehended all dharmas, he is able to reveal wisdom to sentient beings, using the three provisional [vehicles] and the one real [vehicle] to inspire them to joyfully realize it.
The meaning of the above is: what is spoken accords with the cognitive sphere, knows the natures of emptiness and existence of dharmas, understands the path that the mental actions of sentient beings should train in, and therefore can reveal the Buddha's wisdom to sentient beings and lead them to enter into it. Due to these four meanings, what is spoken is not in vain; and because what is spoken is not in vain, the Buddha's wisdom is boundless. How could you explain this? The Buddha knows all dharmas and recognizes the minds of sentient beings; hence he can first speak the provisional and later speak the real Dharma, and sentient beings receive it, resulting in the distinction of five vehicles. Sentient beings lack such merit and wisdom, and do not recognize the essence of dharmas or the minds of sentient beings; how could they know the provisional and real of dharmas, yet cling to the three vehicles as having no distinction?

First 120 of 568 passages. Read on

Linked texts (1)

妙法蓮華經玄贊 — Classical Chinese