妙法蓮華經玄贊 9

English (machine translation) 9

Language: English

9.1

Composed by the Śramaṇa Kuiji of Dacien Temple.

9.3

Discriminated through three portals: first, the purpose of its inclusion; second, explaining the title; third, resolving difficulties.

Regarding the purpose of its inclusion, there are three points: First, the commentary explains concerning the fourth among the six prophecies, the prophecy of no resentment, saying: 'Giving a prophecy to Devadatta shows that the Buddha, the Bhagavat, is free from resentment and malice'; therefore this chapter comes next. Second, among the four chapters praising the importance of circulation, this is the third, showing that the person who upholds this sūtra is to be respected, not begrudging body or life to seek this Dharma, using one's body as a couch for an enemy; therefore this chapter comes next. Third, to show that the marvelous function and benefit of this sūtra are boundless and the attainment of the path is also swift—namely, the Dragon Girl of the ocean assembly attaining the path; therefore this chapter comes next.

9.5

Regarding the explanation of the title: 'Deva' is 'heaven.' 'Datta' is 'given.' He was the Buddha's paternal cousin, the son of King Droṇodana; prayed for and obtained from heaven, heaven bestowed him, hence he is named Tianshou ('God-given').

9.6

Regarding resolving difficulties: This chapter also explains the emerging from the dragon palace and the Dragon Girl attaining the path; why is it titled solely after Devadatta? Answer: The favorable condition of Devadatta was as a teacher and instructor to Śākyamuni; although the others display supreme virtue, they are not the Buddha's own deeds, hence they are not used as the chapter title. Furthermore, it is named from the beginning after Devadatta's past events, whereas the ancient emergence from the dragon palace and so forth are present events. Question: Why are the emergence from the dragon palace and the Dragon Girl's attainment of the path not made into a separate chapter, but combined with Devadatta? Answer: Mañjuśrī is a kalyāṇamitra of conforming conditions, not an advantageous condition that opposed oneself. Devadatta was not like this: to show that the sūtra is to be valued, opposing conditions are used as the chapter title to encourage people to uphold the sūtra, rather than using conforming conditions as the chapter title. Both were good friends of the sūtra, hence they are combined into one chapter.

9.7

Sūtra: "At that time the Buddha addressed ... without any fatigue or weariness."

9.8

The Eulogy says: The main text of this chapter is divided into two: first, it explains Devadatta as a kalyāṇamitra of opposing conditions to the Buddha himself, intending to show that if only one can uphold the sūtra, whether enemy or kin, all are kalyāṇamitras; second, it explains Mañjuśrī as a kalyāṇamitra of conforming conditions to all sentient beings, explaining that the sūtra has many benefits and the power of swift attainment. The first part is further divided into three: first, it explains the Buddha's past treasuring of the Dharma to seek the sūtra; next, it explains that through the sūtra Devadatta will in the future become a buddha, beginning with 'He addressed the four assemblies: "Devadatta ..."'; finally, it concludes with obtaining benefits from hearing the sūtra, beginning with 'The Buddha addressed the bhikṣus: "In future ages ..."' The first passage has two parts: first, it explains the seeking of the Dharma in the past; second, it concludes by uniting the present and the past, which is the text after the verses. Within the first there are again two: first, the prose and verses explain seeking the Dharma; after that, two verses explain the reason for seeking the Dharma. The initial prose is divided into three: first, it explains seeking the Dharma; next, it explains the hermit's consent; finally, it explains following and serving him. Seeking the Dharma has three: first, it explains seeking the Dharma; next, it explains practicing cultivation; finally, it explains searching for it, beginning with 'Beating the drum and proclaiming the decree.' This is the first. "Weariness" (惓) has the fanqie pronunciation qu + juan; properly it should be written as 倦; the Yupian says: 'Tired, toiling, exhausted, ceased.' It is also written as the character 券. Sometimes written as 惓; the etymological origin of the character 惓 is unknown.

9.9

Sūtra: "For many kalpas ... his mind did not regress."

9.10

The Eulogy says: The following explains practicing cultivation. There are four points: first, having a high position yet able to humble oneself; second, having an inferior mind yet able to make it superior; third, difficult-to-give wealth yet able to bestow it; fourth, a difficult-to-abandon position yet able to relinquish it. These are the first two.

9.11

Sūtra: "Desiring to fulfill ... entrusted the government to the crown prince."

9.12

The Eulogy says: These are the latter two. Under 'people of that age,' within being able to relinquish a difficult-to-abandon position and being able to give difficult-to-give wealth, first is the intention of giving, and next is what is given. Within what is given, first is external wealth, and next is internal wealth. "Relinquish" (捐) means to abandon or discard. For a ruler it is government; for a minister it is duty. Now, abandoning the ruler's government means it is no longer one's charge.

9.13

Sūtra: "He beat the drum and proclaimed the decree ... providing services and running errands."

9.14

The Eulogy says: This explains searching for it.

9.15

Sūtra: "At that time there was a hermit ... 'I shall proclaim and preach it for you.'"

9.16

The Eulogy says: This explains the hermit's consent.

9.17

Sūtra: "When the king heard the hermit's words ... without weariness in body or mind."

9.18

The Eulogy says: The following explains following and serving him. There are two points: first, able to do what is difficult to do; second, able to endure for long in difficult tasks. This is the first. "Even to" refers to the countless deeds experienced in between, meaning that even when beaten or reviled, he never regressed, and so forth.

9.19

Sūtra: "At that time, he served him ... causing him to lack nothing."

9.20

The Eulogy says: Able to endure for long in difficult tasks.

9.21

Sūtra: "At that time the Bhagavat ... 'My body shall become your servant.'"

9.22

The Commentary says: Five and a half verses versify the preceding [prose], within which there are three parts: first, two verses on seeking the Dharma; one and a half verses on the ṛṣi granting permission; and two verses on rendering obedience. This is the first. “推” (tui) means to strike; some texts have “槌” (chui), fanqie tu-hui, meaning a mallet or pestle. The character is written with the “wood” radical and “追”. Some texts have “搥” (chui), zhi-lui. In Guandong it is called “chui”, and in Guanxi it is called “di”. “棏” is pronounced zhu-ge. Both “槌” and “㰅” do not accord with the sūtra's meaning.

9.23

The Sūtra [states]: “At that time there was a ṛṣi named Asita... I will explain it for you.”

9.24

The Commentary says: This is the ṛṣi granting permission. As for “Ṛṣi Asita”, here this is translated as “Incomparable”.

9.25

The Sūtra [states]: “When the king heard the ṛṣi’s words... with body and mind never becoming weary.”

9.26

The Commentary says: This is rendering obedience. “蓏” (luǒ) is read with the sound of “瓜” (guā). The Yupian states: “Fruit from trees (guǒ) refers to the kinds of peaches and plums; fruit from vines (luǒ) refers to the kinds of melons and gourds.” Moreover, that with a pit is called guǒ, and that without a pit is called luǒ. Again, fruits of trees are called guǒ, and fruits of herbaceous plants are called luǒ. Furthermore, those above on trees are called guǒ, and those on the ground are called luǒ.

9.27

The Sūtra [states]: “Universally for the sake of all sentient beings... I now therefore expound it for you.”

9.28

The Commentary says: These two verses explain the reason for seeking the Dharma, exhorting and instructing [others] to study diligently.

9.29

The Sūtra [states]: “The Buddha addressed the monks... because he was a good friend.”

9.30

The Commentary says: This clarifies the convergence of the present and the past. There are two parts: first, the convergence; thereafter, the acknowledgment and gratitude. The acknowledgment and gratitude has two parts: first, acknowledging the eleven distinct virtues; thereafter, acknowledging the two kinds of distinct virtues, namely, attaining awakening and delivering sentient beings.

9.31

The Sūtra [states]: “[The Buddha] addressed the four assemblies... and abide in non-retrogression.”

9.32

The Commentary says: Next it explains that Devadatta, on account of the sūtra, will become a buddha in the future. Because he committed harms, he temporarily fell [into evil destinies], but owing to the power of the sūtra, he will achieve the supreme fruition. The Vimalakīrtinirdeśa states: “Those who manifest as Māra kings are mostly bodhisattvas of inconceivable liberation. Only a musk elephant can wrestle and fight with a musk elephant; it is not what a donkey can bear.” Therefore we know Devadatta manifested this. The prophecy has two parts: first, the prophecy regarding his present [life as a buddha]; thereafter, the prophecy regarding what follows his parinirvāṇa. The present [life] has four aspects: first, own-nature; second, the name of his realm; third, the span of his lifespan; fourth, the benefits.

9.33

The Sūtra [states]: “At that time, Devarāja Buddha... non-retrogression.”

9.34

The Commentary says: This is the prophecy regarding what follows his parinirvāṇa. There are four aspects: first, the dwelling of the Dharma; second, the erection of stūpas; third, making offerings; fourth, the benefits.

9.35

The Sūtra [states]: “The Buddha addressed the monks... born by transformation upon a lotus.”

9.36

The Commentary says: Below is the third section, concluding the benefits obtained from hearing the sūtra. Having faithful minds without doubt, they will possess five virtues: first, not falling into the three evil destinies; second, being born before a buddha; third, constantly hearing this sūtra; fourth, being born among humans and devas to receive joy; fifth, being born by transformation before a buddha. In general, there are eight difficulties: the three evil destinies make three; fourth, being born before or after a buddha; fifth, having incomplete faculties; sixth, holding wrong views and worldly intellectual cleverness; seventh, in a borderland, which subsumes the northern continent; eighth, the long-lived devas. The Tattvasiddhi-śāstra speaks of the four wheels crushing the eight difficulties: first, residing in a good place, meaning born in the central country, which eliminates five difficulties, namely the three evil destinies, the borderland, and the long-lived devas; second, relying on a good person, meaning meeting a buddha, which eliminates being born before or after a buddha; third, making right vows, meaning right view, which eliminates wrong views and worldly intellectual cleverness; fourth, planting good roots in the past, which eliminates having incomplete faculties. Now, saying “not falling into hell” and so forth refers to departing from the difficulty of the three wretched paths. “Being born before a buddha” eliminates being born before or after a buddha. “Constantly hearing this sūtra” eliminates wrong views and worldly intellectual cleverness. “Being born among humans and devas to receive joy” eliminates having incomplete faculties. “Born by transformation before a buddha” eliminates the borderlands, the northern continent, and the long-lived devas.

9.37

The Sūtra [states]: “At that time, from the lower region... we should return to our native land.”

9.38

The Commentary says: The second major section of the chapter explains Mañjuśrī according with conditions, where the good friend expounds the sūtra with abundant and rapid benefits. It is divided into four parts: first, Prajñākūṭa requests to return; second, Śākyamuni has him stay; third, Mañjuśrī emerges; fourth, Prajñākūṭa engages in discussion. This is the first. Examining the meaning of this passage, Prajñākūṭa's request to return shows that the exposition of the sūtra has finished; therefore we know the [previous] eight chapters as the main body are superior.

9.39

Question:

9.40

Why did he address Prabhūtaratna, while Śākyamuni asked him to stay and wait?

9.41

Answer:

9.42

Because he was an attendant requesting to return, he addressed Prabhūtaratna; in accordance with the courtesy between guest and host, Śākyamuni asked him to stay.

9.43

The Sūtra [states]: “Śākyamuni Buddha... you may return to your native land.”

9.44

The Commentary says: Second, Śākyamuni asks him to stay.

9.45

The Sūtra [states]: “At that time, Mañjuśrī... went to Mount Gṛdhrakūṭa.”

9.46

The Commentary says: Below is the third [part], Mañjuśrī emerging. There are two parts: first, emerging and going to the mountain; thereafter, descending from the lotus to pay homage. This is the first.

9.47

Question:

9.48

At the beginning of the sūtra and when replying to Maitreya, he was in the assembly; why does it say here that he emerged from the dragon palace?

9.49

Answer:

9.50

Benefits are varied, and both departing and staying were beneficial. When the Buddha first began expounding the Single Vehicle, [Mañjuśrī] then became concealed and disappeared; now, in order to bear witness and verify, he just emerges from the dragon palace—what fault is there in this? Emerging from the ocean, he proceeded to Mount Gṛdhra.

9.51

The Sūtra [states]: “Descending from the lotus... withdrew to sit to one side.”

9.52

The Commentary says: This is descending from the lotus to pay homage. Having paid homage to the Bhagavat, he also exchanged greetings with the bodhisattvas.

9.53

Question:

9.54

Since the emanated bodies were present, and there were not only two Bhagavats, why did Mañjuśrī only pay homage to the two sages?

9.55

Answer:

9.56

Taking refuge specifically in those closest does not necessarily require universally paying homage to all; paying homage to those adjacent does not require universally paying homage to the emanated bodies. Furthermore, it is easy to pay homage to those right in front, and difficult to pay refuge to those far away; therefore we know that when the Master from the Eastern Land specifically paid homage to the two sages, or when Avalokiteśvara presented the pearls dividing them into only two portions while the emanated bodies were still present, what error is there in this either?

9.57

The Sūtra [states]: “Prajñākūṭa Bodhisattva... how many were their numbers?”

9.58

The Commentary says: Next is Prajñākūṭa's discussion. There are two parts: first, discerning how many were converted; thereafter, discerning whether those converted were slow or swift, which begins below after the verses where “Prajñākūṭa asked”. The first reveals two benefits: first, the multitude delivered; second, the difficulty of converting them, because they all entered the Great [Vehicle] from the śrāvaka stage. The second also has two benefits: first, the swift completion of the path; second, the transformation of an inferior body. Ridding oneself of the appearance of a beast and transforming a female body are both caused by the power of the sūtra. The first text has six parts: first, asking how many were converted; second, replying that the number is boundless; third, emerging from the dragon palace; fourth, Mañjuśrī pointing them out; fifth, Prajñākūṭa praising them; sixth, Mañjuśrī announcing their conversion. This is the first. Regarding “humane one” (ren zhe): The Rites of Zhou states: “A humane person has six virtues; the first is called benevolence.” Zheng Xuan says: “Loving people and extending it to creatures is called benevolence; superiors and inferiors loving each other is called benevolence; valuing the worthy and being close to kin is called benevolence; sacrificing oneself to complete humanity is called benevolence, for ren means forbearance; cherishing life and hating killing is called benevolence; tolerating both good and evil is called benevolence.”

9.59

The Sūtra [states]: “Mañjuśrī... there will naturally be verification.”

9.60

The Commentary says: Replying that the number is boundless. Regarding “須臾” (xūyú), the Yupian states: “A short moment.” Some say that they will naturally verify and know it, and that his voice did not reach this far.

9.61

The Sūtra [states]: “Before he had finished speaking... the Mahāyāna meaning of emptiness.”

9.62

The Commentary says: Emerging from the dragon palace. There are two parts: first, emerging and going to the mountain; thereafter, the virtues of Mañjuśrī's conversion.

9.63

The Sūtra [states]: “Mañjuśrī... the matter was like this.”

9.64

The Commentary says: Mañjuśrī points them out.

9.65

The Sūtra [states]: “At that time Prajñākūṭa... causing them to swiftly achieve bodhi.”

9.66

The Commentary says: Prajñākūṭa praises them.

9.67

The Sūtra [states]: “Mañjuśrī... the Wonderful Lotus Sūtra.”

9.68

The Commentary says: Mañjuśrī announces their conversion.

9.69

The Sūtra [states]: “Prajñākūṭa Bodhisattva... can she swiftly attain buddhahood or not?”

9.70

The Commentary says: Below is discerning whether those converted were slow or swift. There are four parts: first, Prajñākūṭa asks; second, Mañjuśrī replies; third, Prajñākūṭa doubts; fourth, the dragon girl appears. This is the first.

9.71

The Sūtra [states]: “Mañjuśrī... capable of arriving at bodhi.”

9.72

The Commentary says: Mañjuśrī replies. She possesses sixteen virtues: first, being a dragon; second, female; third, young; fourth, keen wisdom; fifth, knowing the faculties; sixth, obtaining the dhāraṇī teachings, which is retention of what is heard; seventh, obtaining samādhi; eighth, comprehending phenomena; ninth, attaining non-retrogression; tenth, eloquence; eleventh, compassionate regard; twelfth, possessing virtues; thirteenth, swift eloquence; fourteenth, profound and far-reaching exposition; fifteenth, benevolence, compassion, and modesty; sixteenth, harmonious and gentle. Being as above, this girl swiftly arrives at bodhi. “In an instant (kṣaṇa)” is the smallest unit of time. The Abhidharmakośa-śāstra states: “One hundred and twenty kṣaṇas make a tatkṣaṇa; sixty of these make a lava; thirty of these make a muhūrta; thirty of these make a day and night; thirty days and nights make a month; twelve months make a year, among which nights decrease by half.” The Avataṃsaka-sūtra states: “Bodhisattvas of the ten faiths accomplish the path through the eight aspects”; now this may perhaps be expounded to exhort and instruct the multitude. The Gāyāśīrṣa-sūtra says: “The Devaputra Śuddhaprabha asked, ‘How many kinds of generating the [bodhi-]mind are there?’ Mañjuśrī replied, ‘There are four: first, generating the mind of realization, referring to entering the first bhūmi; second, generating the mind of practice, the next six bhūmis; third, generating the mind of non-retrogression, the eighth and ninth bhūmis; fourth, generating the mind of being bound to one more birth, referring to the tenth bhūmi.’” Now this dragon girl may perhaps be at the fourth generation of the mind, manifesting as a dragon girl, young yet able to study the Lotus Sūtra and swiftly attain bodhi. This is to exhort and encourage the multitude, not that it is truly so. The Mañjuśrīparipṛcchā-bodhi-sūtra states: “Among these four, the first surpasses the śrāvakas, the next surpasses the pratyekabuddhas, the next surpasses the indeterminate stages, and the last stably abides in the determinate stage.” Based on discussion of increasing superiority, this does not contradict the former sūtra. The Dharmamudrā-sūtra lists seven bodhicittas, the Bodhicittotpāda-śāstra lists ten generations of mind, and the Bodhisattvabhūmi lists four conditions and ten kinds of generation of the mind; fearing verbosity, we pause here.

9.73

The Sūtra [states]: “Prajñākūṭa Bodhisattva... then accomplished correct awakening.”

9.74

The Commentary says: Prajñākūṭa doubts. There are four points: first, the long time; second, the broad practices; third, the pervasive places; fourth, the vast resolve with which one only then attains bodhi; hence he raises doubts.

9.75

The Sūtra [states]: “Before the discussion had finished... delivering suffering sentient beings.”

9.76

The Commentary says: Next the dragon girl appears. There are four parts: first, the dragon girl appears and praises; second, Śāriputra states his doubt; third, the dragon girl accomplishes the path; fourth, the assembly of the time obtains benefits. This is the first. It has two parts: first, having appeared, she pays refuge and homage; thereafter, she praises with verses. Among the three and a half verses, the first two and a half are praise, and the last one states her sincerity. These are chanting verses (geya).

9.77

The Sūtra [states]: “At that time Śāriputra... this matter is difficult to believe.”

9.78

The Commentary says: Next Śāriputra states his doubt. There are two parts: first, setting it forth; thereafter, explaining it. This is the first.

9.79

The Sūtra [states]: “Why is this?... swiftly attain buddhahood.”

9.80

The Eulogy says: This explains [the doubt]. There are three points: first, it cannot be attained with a defiled body, because the supreme Dharma depends upon a supreme person; second, it cannot be attained in a brief time, because the fruit is wondrous and vast; third, it cannot be attained due to obstacles, because only when one is free from obstacles and unobstructed can there be complete and perfect awakening. The Sūtra of the Samādhi of Transcending the Sun's Radiance (*Sūryaprabhāsamādhi-sūtra*) states: "An elder monk said to Huishe: 'One cannot attain the Buddha Path in a female body, because of three separations and five obstructions. What are the three? In the household, she complies with the governance of her parents; when married off, she complies with the governance of her husband; and when her husband dies, she complies with the governance of her son.'" This also accords with the meaning of the "three submissions" in conventional books. The five obstructions are the same as here; that sūtra states: "As for being unable to become a Brahmā King, [a Brahmā King] undertakes pure conduct free of defiled conduct, cultivates the four immeasurable minds, and is well-versed in the four dhyānas, while when rising to Brahmā Heaven [women] are wanton and licentious without limit, for they are women; thus she cannot become a Brahmā King. As for being unable to become Śakra, one becomes Śakra by being valiant and having few desires, whereas a woman has mixed evils and manifold guiles. As for being unable to become a Māra King, one becomes a Māra King by being fully endowed with the ten good deeds, revering the Three Jewels, serving one's parents, and being humble and yielding to the elderly; whereas a woman is disrespectful, noncompliant, and destroys and abandons the correct teaching. As for being unable to become a wheel-turning king, one becomes a wheel-turning king by practicing the bodhisattva path, taking pity on sentient beings, and making offerings to the Three Honored Ones, former sages, masters, and fathers. A wheel-turning king governs the four continents, transforms [beings] by practicing the ten virtues, and honors virtue; whereas a woman lacks pure conduct. As for being unable to become a buddha, one attains buddhahood by practicing the bodhisattva mind, being mindful of and pitying all beings, donning the armor of the Great Vehicle with great loving-kindness and great compassion, extinguishing the five skandhas and transforming the six decays, practicing the three samādhis, understanding the two kinds of selflessness, realizing the tolerance of non-arising, and thoroughly comprehending all things; a woman lacks these matters, so she cannot attain it." The *Bodhisattvabhūmi* states: "All women are characterized by defilements and all kinds of tainted cognition; buddhas do not realize unsurpassed great bodhi with an evil body, hence it is said that a woman cannot become a buddha."

9.81

Sūtra: "At that time, the dragon girl [...] even faster than this."

9.82

The Eulogy says: Next is the dragon girl's realization of the Path. There are two parts: first, offering the jewel to present an analogy, and afterwards, displaying the realization of the Path. This is the first. It has four aspects: first, offering the jewel; second, asking in return; third, directly replying; fourth, concluding with an analogy.

9.83

Sūtra: "The assembly at that time [...] expounding the wondrous Dharma."

9.84

The Eulogy says: Displaying the realization of the Path. There are two parts: first, seeing the cause; second, seeing the fruit.

9.85

Sūtra: "At that time, the sahā [...] all paid homage from afar."

9.86

The Eulogy says: Below, the assembly of that time obtains benefit. There are four points: first, joyful homage; second, obtaining benefit; third, the quaking of the Vimalā world; fourth, the assembly's faithful acceptance. This is the first.

9.87

Sūtra: "Innumerable sentient beings received prophecies of the Path."

9.88

The Eulogy says: Sentient beings of that land obtain benefit.

9.89

Sūtra: "The Vimalā world [...] and received prophecies."

9.90

The Eulogy says: The quaking of the Vimalā world. There are two parts: first, explaining the perception of the quaking; afterwards, explaining this benefit. Through seeing that quaking, they immediately realized the fruits of the Path.

9.91

Sūtra: "Prajñākūṭa Bodhisattva [...] silently had faith and accepted it."

9.92

The Eulogy says: The assembly had faith and accepted it.

9.93

Chapter on Upholding

9.94

Distinguished through two sections: first, the purpose of its appearance; second, explaining the title.

9.95

The purpose of its appearance has three aspects: First, within the first division of four chapters that explain praise, valuing, and dissemination, the initial three chapters praise and value the persons and the Dharma, encouraging people to disseminate it; this single chapter concerns the assembly of that time respectfully upholding it. Second, according to the twelve chapters that explain the sphere of the Single Vehicle, this is divided into three: the initial eight chapters above directly explain the three faculties of provisional and real receiving prophecy; the next three chapters above praise the persons, extol the Dharma, and encourage upholding and practice; this single chapter on "Upholding" concerns receiving the command, relinquishing the provisional, and upholding and practicing the real Dharma. Hence this chapter appears. Third, the treatise states: "The power of upholding has three aspects, namely the 'Dharma Master Chapter', the 'Peaceful Practices Chapter', and the 'Encouraging Upholding Chapter'. 'Dharma Master' pertains generally to that which upholds and that which is upheld; 'Peaceful Practices' pertains solely to that which is upheld; this chapter explains solely that which upholds." Hence this chapter appears.

9.96

Explaining the title: "Upholding" means abiding so as not to allow decay; copying, making offerings, up to practicing are all called upholding, not merely receiving and upholding as one among the ten [dharmic practices]. Earlier, encouraging exposition also praised those who copy, recite, and so forth; now this is called "upholding", hence we know upholding pertains to all ten practices, causing the Dharma to abide long and sentient beings to benefit, which is collectively called upholding. Some versions of the sūtra have the title "Chapter on Encouraging Upholding", and the root treatise also calls it the "Chapter on Encouraging Upholding", because following the Buddha's previous encouragement, they are made to uphold it; or because in this chapter, the Buddha looks toward the bodhisattvas, which also amounts to encouraging upholding. Although the principle is not amiss, most versions of the sūtra simply title it the Chapter on "Upholding".

9.97

Sūtra: "At that time, Bhaiṣajyarāja [...] expound this classic."

9.98

The Eulogy says: The overarching text of this chapter is divided into three parts: first, twenty thousand bodhisattvas request to uphold it in this realm, because sentient beings and others have many evils; next, four categories of śrāvakas request to uphold it in other realms, because beings here are difficult to transform and they cannot bear it; finally, [the Buddha] looks toward eighty koṭis of nayutas of bodhisattvas, who will uphold it both here and there, because their power and momentum are great. The first section has three parts: first, requesting to protect and uphold it; next, explaining evil people; finally, explaining upholding the sūtra without fear, giving up their lives. This is the first.

9.99

Sūtra: "In the subsequent evil age [...] far removed from liberation."

9.100

The Eulogy says: This explains evil people. There are six aspects: first, the evil of the age; second, the evil of birth; third, the evil of faculties and nature; fourth, the evil of having abundant afflictions; fifth, the evil of greed for fame and gain; sixth, the evil of not desiring liberation. Increasing unwholesome roots means having abundant afflictions.

9.101

Sūtra: "Although they are difficult to transform [...] not begrudging our bodily lives."

9.102

The Eulogy says: This explains upholding the sūtra without fear, giving up their lives. Because [the people] possess the six evils, although they are difficult to transform, we are not afraid of them: those who should be gathered in we will gather in, and those who should be subdued we will subdue, giving up our lives to uphold the Dharma.

9.103

Sūtra: "At that time, in the assembly [...] widely expound this sūtra."

9.104

The Eulogy says: Below is the second section, the four categories of śrāvakas requesting to uphold it in other realms. There are three groups: first, the five hundred; next, the eight thousand; finally, the assembly of nuns. This is the first.

9.105

Sūtra: "Furthermore, there were those in training and beyond training [...] because their minds are unfaithful."

9.106

The Eulogy says: This is the request of the eight thousand. First stating, then explaining. This land has eight evils, so they vow to uphold the sūtra in other lands: 1. evil of place; 2. evil of people: *bi* (弊) means extreme distress; it is also written as *bi* (嫳), pronounced *fu-lie* in fanqie, an appearance of flippancy and quickness to anger; *bi* is also *yang* (姎), pronounced *yu-yue* in fanqie; 3. evil of arrogance; 4. evil of virtue [i.e., lacking virtue]; 5. evil of anger; 6. evil of turbidity, arising from associating with non-Buddhists and giving rise to various views; 7. evil of flattery: flattery means adulation and servility, bowing the body as if deferential, seeking to divine intentions and speaking words to please, which is bodily and verbal flattery; 8. unfaithful minds, having it in speech but not in the mind. The *Mahāprajñāpāramitā-śāstra* states: "Among worldly sentient beings, those who are good are few, while those who are vile and evil are many. Some, though practicing good, are poor, lowly, base, and ugly; some, though wealthy and noble, handsome and upright, practice non-virtue; some delight in giving but lack material wealth; some are wealthy in goods but stingy and greedy, degrading themselves. Some, seeing silence and lack of talk, say one is haughty and does not humble oneself to receive others; some, seeing one humble oneself to receive others with grace and broad kindness, say it is deception and crooked flattery; some, seeing one skilled in speech, say one relies on this petty wisdom with arrogance; some, seeing straightforwardness without deceit, conspire to cheat, tease, and insult one as foolish and dull; some, seeing gentleness and pliability, trample, scold, and slander; if they see one upholding the precepts and practicing, they say one's conduct is bizarre and deceitful, disparaging and disrespecting it. Such ten kinds of vile and evil sentient beings are truly difficult to transform." Because such people are difficult to transform, they vow to uphold it in other lands. In the *Mahābherīhāraka-sūtra*, "Kāśyapa addressed [the Buddha], saying: 'Bhagavat! I will never gather in evil people. I would rather bear Mount Sumeru upon both shoulders for hundreds of thousands of kalpas than endure hearing the non-Dharmic sounds of those evil people violating precepts, destroying the Dharma, slandering the Dharma, defiling the Dharma. Bhagavat! I would rather belong to another as their servant than endure hearing the non-Dharmic sounds of those evil people violating precepts, turning their backs on the Dharma, opposing the Dharma, ruining the Dharma. Bhagavat! I would rather bear the great earth, mountains, and seas on my head for hundreds of thousands of kalpas than endure hearing the non-Dharmic sounds of those evil people violating precepts, destroying the Dharma, exalting themselves, and defaming others. Bhagavat! I would rather constantly suffer deafness, blindness, and muteness than endure hearing the non-Dharmic sounds of those evil people violating pure precepts, renouncing the household for profit, and receiving the faithful offerings of others. Bhagavat! I would rather relinquish my body and quickly enter parinirvāṇa than endure hearing the non-Dharmic sounds of the conch-sounding conduct of those evil people who violate pure precepts, while bodily engaging in crooked flattery and verbally uttering falsehood—such various evil, non-Dharmic sounds.'" Therefore, these śrāvakas do not wish to uphold the *Lotus Sūtra* here.

9.107

Sūtra: "At that time, the Buddha's maternal aunt [...] did not look away for a moment."

9.108

The Eulogy says: Below is the third section, the assembly of nuns requesting to uphold it. There are two parts: first, the bestowal of prophecies; afterwards, upholding the sūtra. The first part has two sections: first, two groups receiving prophecies; afterwards, two groups joyfully accepting them. The first section again has two: first, the aunt/mother; afterwards, the wife. The first again has two: first, requesting; afterwards, the prophecy. This is the first. The Buddha's foster mother stood in the rank of wild geese with his mother, hence she is called aunt.

9.109

Sūtra: "At that time, the Bhagavat [...] prophecy of sambodhi?"

9.110

The Eulogy says: Below is the prophecy. There are two parts: first, inquiring; afterwards, bestowing the prophecy. This is the first. In Sanskrit it is *Gautama*, translated here as 'Sun-baked Clan', also called 'Sugar-cane Clan'. When addressed in the masculine gender, it refers to the Buddha, being the original lineage name of the Śākya clan. Here it says *Gautamī*, addressed in the feminine gender; because the Sun-baked Sugar-cane Clan is the Buddha's mother, she is addressed with the sound *mī*. Erroneously called *Jiaotanmi*. If spoken disparagingly as 'Mud Clan' or 'Cow-dung Clan', it is thus called *mī*. Gautama is the clan name. The extensive background for this is as in the *Xiyu Ji* (*Record of the Western Regions*).

9.111

Sūtra: "Gautamī [...] will all be Dharma masters."

9.112

The Eulogy says: Below in the prophecy, first it reveals what has already been stated, bestowing a prophecy of causes, and afterwards she receives a prophecy of fruition. This is the first.

9.113

Sūtra: "You will thus gradually [...] sambodhi."

9.114

The Eulogy says: This directly prophesies the fruit. First the maternal aunt, afterwards the transmitted prophecy.

9.115

Sūtra: "At that time, Rāhula's mother [...] not mention my name alone?"

9.116

The Eulogy says: Next is the wife. There are two parts: first, reflecting; afterwards, the prophecy. This is the first.

9.117

Sūtra: "The Buddha told [...] asaṃkhyeya kalpas."

9.118

The Eulogy says: In this prophecy, first is the cause, and afterwards the fruit. Within the fruit, first is the nature, and afterwards the lifespan.

9.119

Sūtra: "At that time [...] their minds were fully at peace."

9.120

The Eulogy says: These two categories joyfully accept. First in prose, afterwards in verse.

9.121

Sūtra: "All the bhikṣuṇīs [...] widely proclaim this sūtra."

9.122

The Eulogy says: Second, upholding the sūtra.

9.123

Sūtra: "At that time, the Bhagavat [...] mahāsattvas."

9.124

The Eulogy says: Below is the third section, looking toward eighty koṭis of nayutas of bodhisattvas to uphold it. In this there are two parts: first, the Buddha gazing; afterwards, requesting to uphold it. This is the first. By blessing them bodily, he arouses the minds of the assembly to make them uphold the sūtra, which is why he gazed at them. Therefore, in the root treatise it is named the "Chapter on Encouraging Upholding", because he encouraged them bodily.

9.125

Sūtra: "These bodhisattvas [...] what should we do?"

9.126

The Eulogy says: Below is requesting to uphold it. The prose has three parts: 1. praising virtues; 2. mentally requesting; 3. verbally requesting. These are the first two. Among the virtues, first is the stage: *avaivartika* is translated here as non-retrogression, which is the eighth stage and above. Below, "turning the wheel of the Dharma" refers to the virtues achieved. Mental reflection has two aspects, as can be known from the text.

9.127

Sūtra: "Then the bodhisattvas [...] gaze upon and protect us from afar."

9.128

The Eulogy says: In this verbal request, first they request to uphold it, which briefly has seven practices, omitting the three practices of bestowing upon others, listening, and making offerings, which are easy and thus omitted; afterwards, they request protection.

9.129

The sūtra says: "At that time the bodhisattvas […] We shall explain it at length."

9.130

The commentary says: Below there are twenty verses. They are divided into three: first, one verse indicates that they will explain it; next, eighteen verses explain their forbearance; finally, one verse concludes their vow. This is the first.

9.131

The sūtra says: "There will be ignorant people […] We will endure all of them."

9.132

The commentary says: The eighteen verses below explain their forbearance. They are divided into two parts: first, sixteen verses on practicing forbearance and upholding [the sūtra]; later, two verses on exhorting its expounding and upholding. In the first text there are four parts: one verse on enduring verbal abuse and physical beatings; nine and a half verses on enduring arrogance and slander; three verses on enduring humiliation; two and a half verses on enduring expulsion and keeping silent. This is the first. For mài (罵, verbal abuse), the sounds are the fanqie spellings mò-xià and mò-bà. For lì (詈, cursing), the sound is the fanqie spelling lì-zhì; lì also means verbal abuse. Here it is explained that malicious words aimed at someone are called mài, while defamation and cursing are called lì.

9.133

The sūtra says: "Monks in the evil age […] full of arrogance in their minds."

9.134

The commentary says: The nine and a half verses below treat enduring arrogance and slander. There are three parts: one verse presents the marks of arrogance; next, seven verses treat enduring slander; one and a half verses conclude the fulfillment of forbearance. This is the first. Because of perverted wisdom, and because of flattery and crookedness stemming from worldly wisdom and eloquence, they praise their own faction and what they serve. The marks of the remaining two kinds of arrogance can be known accordingly.

9.135

The sūtra says: "There will be some living in araṇyas […] like arhats endowed with the six superknowledges."

9.136

The commentary says: The seven verses below treat enduring slander. Within this there are four parts: two verses reveal the evil people; one verse clarifies their false practices; two verses treat their slanderous practices; two verses explain their evil actions. This is the first. The Sanskrit word araṇya is translated here as 'a quiet and solitary place', separated from a village by one krośa, more than six hundred paces.

9.137

The sūtra says: "These people harboring evil intentions […] are fond of pointing out our faults."

9.138

The commentary says: This clarifies their false practices.

9.139

The sūtra says: "And they make statements such as: […] to explain this sūtra separately."

9.140

The commentary says: This treats their slanderous practices.

9.141

The sūtra says: "Constantly in the great assembly […] they preach the disputations of non-Buddhists."

9.142

The commentary says: This explains their evil actions. For fěi (誹, to defame), the sound is the fanqie spelling fǔ-wèi; it also means to slander. The Yùpiān gives the fanqie spelling fǔ-wěi. For bàng (謗, to slander), the sound is the fanqie spelling bǔ-kuàng. The Yùpiān says: 'To defame, to curse'; that is, speaking of someone's wickedness to others.

9.143

The sūtra says: "Because we revere the Buddha […] we shall endure all of them."

9.144

The commentary says: This concludes the fulfillment of forbearance.

9.145

The sūtra says: "In the turbid kalpa and evil age […] to protect and uphold what the Buddha has entrusted."

9.146

The commentary says: The three verses below treat enduring humiliation. They are divided into three: first, the matter endured; second, the intention of forbearance; third, the conclusion on protecting and upholding. For kǎi (鎧, armor), the sound is the fanqie spelling kǔ-ài; it means jiǎ (suit of armor).

9.147

The sūtra says: "The Bhagavat himself must know […] we shall endure all such matters."

9.148

The commentary says: This treats enduring expulsion and keeping silent. If they expel us for the sake of this sūtra, we shall endure it. Bìn (擯) means to cast out or banish.

9.149

The sūtra says: "In all villages, cities, and towns […] we pray that the Buddha may dwell in peace."

9.150

The commentary says: These two verses exhort expounding and upholding [the sūtra].

9.151

The sūtra says: "Before the Bhagavat […] the Buddha himself knows our minds."

9.152

The commentary says: This concludes the vow.

9.153

Peaceful Practices Chapter

9.154

Analyzed through three gates: first, the reason for its placement; second, explaining the title; third, resolving difficulties.

9.155

There are five reasons for its placement: First, within the initial section of the three types of dissemination, the four preceding chapters praised and venerated dissemination, while from here down the seven chapters treat the dissemination through learning and practice, learning to propagate this sūtra through both primary and auxiliary practices so that it suffers no harm or destruction. Although it has already been praised and venerated, if the practices learned and capable of being practiced to propagate the sūtra were not explained, then in the end age with its many difficulties, injury and destruction would frequently arise, preventing its propagation; therefore, seven chapters are taught for dissemination through learning and practice: 1. "Peaceful Practices", 2. "Welling Forth", 3. "Span of Life", 4. "Discrimination of Merits", 5. "Merits of Joyful Acceptance", 6. "Merits of the Dharma Master", and 7. "Sadāparibhūta". That single chapter "Peaceful Practices" is the practice to be learned in propagating the sūtra; the six chapters beginning with "Welling Forth" are the persons capable of practicing and upholding the sūtra. Persons accomplish virtue through the Dharma, while the Dharma relies on persons to be propagated. If there were no practice to be learned, on what basis would those persons establish virtue? Therefore the "Peaceful Practices Chapter" provides the practice to be learned. If there were no persons capable of practice, there would be no cause for the Dharma to be widely spread; therefore "Welling Forth" and the following chapters provide the persons capable of practice. For this reason, this chapter follows the preceding one. Second, in the subsequent section where nineteen chapters form the main body, there are three divisions: the twelve chapters up to this point have finished clarifying the realm of the Single Vehicle; next, the following two chapters clarify the practice of the Single Vehicle, in which this "Peaceful Practices Chapter" clarifies the practice to be performed; later, the "Welling Forth Chapter" clarifies the persons capable of practice. Therefore this follows as one of these two chapters. Third, in order to eliminate the sixth among the seven defiled kinds of arrogance, that of 'the person who accumulates merit'—meaning a person of merit who preaches the Mahāyāna Dharma yet adopts the presumption that it is not the Mahāyāna—the topknot gem is spoken of and bestowed upon him. Those who seek the fruits of the three vehicles are called persons who accumulate merit. In the past, although the Mahāyāna was taught to them generally, their minds were not yet settled; they regressed from heading toward the Single Vehicle and, taking [their own attainment] as superior, grasped what was not the Mahāyāna, so that because their accomplishments were small, only other things were bestowed on them. Now, having generated the settled intention of aspiring to the Mahāyāna, since their merits are great, the bright gem is untied and given to them. The treatise says: 'As for the sixth person, the Mahāyāna Dharma is preached to him, and by granting him this Dharma-gate of the Single Vehicle, the two vehicles are caused to equally fulfill the practices of the ten grounds. Now the Tathāgata secretly grants him the explanation, like untying the bright gem and giving it to him.' This chapter clarifies this, and therefore this chapter comes next. Fourth, when the treatise explains the power of upholding among the ten unsurpassable seven powers, it refers to "The Dharma Master", "Peaceful Practices", and the "Upholding Chapter". This "Peaceful Practices" is the practice to be upheld. Since the preceding "Upholding Chapter" already clarified those capable of upholding, there must be a practice to be upheld; therefore this chapter comes next, which is precisely the text on the four peaceful practices. This is an earlier matter leaving remnants, for the earlier explanation of the bright gem belongs to later text. Fifth, the treatise says: 'Sixth, in order to manifest that the preaching is unsurpassable, it speaks of untying the bright gem in the topknot and giving it to him. Bestowing this Dharma is like untying the gem and giving it, because the Dharma preached is without anything superior.' Although the phrasings differ, both speak of the gem; this is the remnant of the earlier meaning, and therefore this chapter comes next.

9.156

Explaining the title: Being free from danger and fear is called 'peaceful' (ān); suiting the body and mind is called 'pleasant' (lè). Demeanor serving as a model, speech having rules, the mind purged of currents of deceit and arrogance, the will harboring qualities of compassion, engaging with conditions without interruption—this is called 'practice' (xíng). Peace and joy is the result, while practice has the sense of the cause; 'practice of peace and joy' is a determinative compound (tatpuruṣa). If at the time of cultivating the cause one is free from all dangers and fears, delighting body and mind, it is called 'peaceful practice', which is an appositional compound (karmadhāraya). The character 'xíng' can be read in either level or departing tone, because when one practices this sūtra, one obtains peace and joy.

9.157

Resolving difficulties: Question: This chapter also clarifies the matter of untying the precious gem; why is it not named after that? Answer: Because it clarifies superior practice to praise the superior virtue of the sūtra, not intending primarily to clarify the matter of the gem for the sake of the audience's capacity; therefore it is solely named after these peaceful practices.

9.158

The sūtra says: "At that time […] can preach this sūtra."

9.159

The commentary says: Within this chapter, the major text is divided into two parts: first, the request; later, the instruction. This is the first. There are two parts: first, praising it as rare; later, requesting the rules and deportment, asking how one can preach it in the future age without suffering injury or harm.

9.160

The sūtra says: "The Buddha told […] securely abide in four dharmas."

9.161

The commentary says: Below is the instruction. There are two parts: first, replying to what was asked regarding the four peaceful practices as the cause; later, at the end of the chapter among the verses, there are twenty-one and a half verses, which take the occasion to generally reveal the marks of the peaceful result, beginning from 'One who reads this sūtra will always be free from worry and distress' downward. The initial reply has three parts: first, stating the reply; second, elucidating the reply; third, concluding the reply. As for the subsequent manifestation of the peaceful result, it follows the preceding one and a half verses, beginning from 'After my nirvāṇa' downward. This is the first text. As for the 'four dharmas', the four passages below each consist of prose and verse, each forming one practice: 1. the correct practice of the body; 2. the correct practice of speech; 3. the mental practice of benefiting oneself by abandoning all evils; 4. the practice of the mind cultivating all goods to benefit others. Through these four practices, all practices are completely encompassed. Due to straightforwardness, there is no evil that is not abandoned, and the practice of benefiting oneself is fulfilled; due to compassion, there is no good that does not arise, and the practice of benefiting others is fulfilled. The sūtra speaks from the standpoint of prominence regarding the third as straightforwardness and the fourth as compassion, but in fact both pervade [all four]. According to the sūtra text below, the fact that the initial bodily practice also clarifies mental practice means that at the time of instructing in the practice, the mind securely abides in the gates of emptiness and existence; because abiding in these two gates serves as the root that brings forth the remaining practices, it is not that the initial practice also simply pertains to the mind. The initial practice only clarifies bodily practice of abandoning evil and cultivating good; therefore, within all four practices, both emptiness and existence should be spoken of. It is only because the practices of emptiness and existence are spoken of in the first practice that by analogy the other three practices should all possess them; thus abiding in the two kinds—emptiness and existence—is the general engagement of body and mind in cultivating the four practices. These four are called 'dharmas' because 'dharma' means that which holds to a standard. The Dharma is that upon which one relies, while the three karmas are that which relies upon it; both of these are the practices to be practiced. 'Peaceful' (ān) means securely placed; 'abiding' (zhù) means relying upon. When one capable of practicing places the three karmas securely and relies upon the four practices, it is called 'securely abiding in four dharmas'. Alternatively, 'dharma' has the sense of cause: it requires that all bodhisattvas first contemplate that the three items of persons and phenomena are empty in their essence, so that they can subsequently keep the body free from improper, evil deportment, bring speech into accord with the rules of correctness and goodness, extinguish thoughts of deceit and fraud, and give rise to minds of compassion and the like, thereby ending their own sores and blemishes and remaining free from others' ridicule and slander, so that the great teaching may be propagated without end and the benefits to many living beings may not fall away. This is the overarching idea here. Furthermore, in the earlier "Dharma Master Chapter", 'entering the Tathāgata's room' is precisely this fourth mind of great compassion. 'Wearing the Tathāgata's robe of gentle forbearance and sitting on the Tathāgata's seat of the emptiness of dharmas' is this first pervasive practice. Extinguishing false thoughts at the gate of emptiness and giving rise to the true mind in the storehouse of existence enables one to harmonize body and speech to bring benefit and relief, and to attune mind and thought to make the Path complete. This is the reason for it.

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妙法蓮華經玄贊 — Classical Chinese