法華宗要 1

English (machine translation) 1

Language: English

Intending to explain this sūtra, I will briefly open six sections to analyze it (first, stating the general meaning; second, distinguishing the essential doctrine of the sūtra; third, clarifying its expressive function; fourth, explaining the title; fifth, showing the doctrinal classification into which it is subsumed; sixth, elucidating the meaning of the text).

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First, as for stating the general meaning: the Saddharmapuṇḍarīka-sūtra is the grand purpose for which all the Buddhas of the ten directions and the three times appear in the world; it is the expansive gate through which all beings of the nine paths and the catur-yoni enter the single path. Its phrasing is ingenious and its meaning profound, reaching the utmost of subtlety; its diction unfolds and its principle is expansive, leaving no Dharma undeclared. Because its phrasing and diction are ingeniously unfolded, they flower while harboring the fruit of the real; because its meaning and principle are profound and expansive, they are real while carrying along the provisional. That the principle is profound and expansive means that it is without duality and without distinction; that the phrasing is ingeniously unfolded means opening the provisional and revealing the real. Opening the provisional means opening [the realization that] the three carts outside the gate are provisional, the apparitional city midway along the path is a conjuration, attaining awakening under the tree is not the beginning, and parinirvāṇa in the grove is not the end. Revealing the real means demonstrating that beings of the catur-yoni are all my children, and that those of the two vehicles will all become Buddhas: the number of dust motes cannot measure his lifespan, and the kalpa fire cannot burn his land. This is called the ingenuity of the phrasing and diction. Saying that it is without duality means that there is only the one great matter: opening, demonstrating, awakening to, and entering into the buddhajñānadarśana, causing them to know and realize that which is unexcelled and undifferentiated. Saying that it is without distinction means the three kinds of equality: all vehicles and all bodies are of the same measure, and the world and nirvāṇa are forever free from the two extremes. This is called the profound subtlety of its meaning and principle. Thus, its text and principle are both subtle; nothing is not a profound principle that transcends the coarse, and hence it is called the 'Subtle Dharma' (saddharma). The provisional flower unfolds and the real fruit is broadly revealed; this unstained beauty is metaphorically likened to the 'Lotus' (puṇḍarīka). Yet the Subtle Dharma is subtly transcendent—what three or what one could there be? It is utterly enduring and deeply obscure—who is short and who is long? This realm is vast and elusive, not easy to enter; the children wander aimlessly, truly difficult to bring out. Thereupon, the Tathāgata guided them by means of the provisional: he aroused yearning for the goat cart at the Deer Park, displaying a fragile body subject to conditions; he drove the white ox [cart] at Vulture Peak, revealing an infinite lifespan. This is borrowing the one to refute the three, yet once the three are eliminated, the one is abandoned; relying on the long to rebuke the short, yet once the short has ceased, the long is forgotten. This Dharma cannot be demonstrated; the characteristics of words and speech are extinguished. Boundless and without reliance, solemn and free from all attachments, one knows not how to speak of it, and only forcefully calls it the 'Subtle Dharma Lotus' (Saddharmapuṇḍarīka). Therefore, even those who share a seat to let others hear it still receive the seat of a wheel-turning king, Śakra, or Brahmā; those across whose ears a single verse passes all receive the vyākaraṇa of unexcelled bodhi. How much more so the merit of upholding and expounding it—how could it ever be measured by thought? Setting forth this grand purpose to indicate the title, it is therefore called the 'Saddharmapuṇḍarīka-sūtra'.

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Second, concerning the discernment of the central doctrine of the sūtra: this sūtra takes precisely the vast and profound dharmatā of the Ekayāna as the doctrine expounded. Although this is stated in general terms, when analyzing it in detail, the dharmatā of the Ekayāna is briefly explained as having two aspects: namely, the person who can ride [it] and the Dharma that is ridden. As for the persons of the Ekayāna spoken of in this sūtra, practitioners of the Triyāna, the four kinds of śrāvakas, and the sentient beings of the catur-yoni found throughout the traidhātuka are all persons capable of riding the one Buddha vehicle; they are all buddhaputras and are completely bodhisattvas, because they all have buddhadhātu and will succeed to the station of a Buddha. Even agotrastha sattvas will also all become Buddhas. For, as the Ratnamegha-sūtra states: "When a bodhisattva generates the mind [of awakening], he then has this thought: 'Sentient beings in all worlds who possess little wisdom, who are foolish and dumb, who lack any portion of nirvāṇa, and who do not give rise to faith, are abandoned by the Buddhas and bodhisattvas. All such sentient beings I will tame, up to the point of sitting on the site of awakening and attaining anuttarā [samyak-saṃ]bodhi.' When this thought is generated, the palaces of Māra tremble." It also states: "When a bodhisattva achieves Buddhahood, all his vows are fulfilled." The Upāyakauśalya-parivarta says: "The Buddhas of the three periods of time teach and transform only bodhisattvas." The Aupamya-parivarta says: "Because all sentient beings are my children." It also states: "All dharmas from their origin / are always of the characteristic of quietude and cessation; / when buddhaputras have practiced the path, / in future worlds they will attain Buddhahood." Thus there is not a single sentient being who is not a buddhaputra; hence it is vast. This realm of sentient beings is itself the realm of nirvāṇa; therefore it is profound. As the treatise says: "The characteristics of the traidhātuka mean that the realm of sentient beings is itself the realm of nirvāṇa." Because the tathāgatagarbha is not apart from the realm of sentient beings, these are termed the persons who can ride the one Buddha vehicle.

The Dharma ridden by these persons of the Ekayāna is briefly spoken of as having four kinds: namely, the principle of the Ekayāna and the teaching of the Ekayāna, the cause of the Ekayāna and the fruit of the Ekayāna. As for the principle of the Ekayāna, it refers to the one dharmadhātu, which is also named the dharmakāya and named the tathāgatagarbha. As the Satyakanirgranthāvadhāna-sūtra states: "Mañjuśrī addressed the Buddha, saying: 'If there is no nature of differentiation among the three vehicles, for what reason does the Tathāgata teach the Dharma of the three vehicles?' The Buddha said: 'When the Buddhas, the Tathāgatas, teach the three vehicles, they demonstrate differences of stages, not differences of vehicles; they teach differences of persons, not differences of vehicles. When the Buddhas, the Tathāgatas, teach the three vehicles, they show small merit so that one recognizes much merit, yet within the Buddha-Dharma there are no differences of vehicles. Why is this? Because the Dharma of the dharmadhātu is without differentiation.'" The Suvarṇaprabhāsa-sūtra says: "The dharmadhātu is devoid of distinctions; / therefore there are no different vehicles. / For the sake of saving sentient beings, / the three vehicles are taught distinctively." Moreover, this sūtra says: "The Buddhas, the Tathāgatas, are able to know the ultimate dharmatā of those dharmas." The treatise explains this, saying: "Dharmatā refers to the tathāgatagarbha. This is because the substance of the dharmakāya does not change its characteristics." Furthermore, where the text below speaks of "sameness," it demonstrates that the nature of the dharmakāya of the Buddhas, the Tathāgatas, is the same as that of all ordinary beings, śrāvakas, pratyekabuddhas, and so forth, because the dharmakāya is equal and without differentiation. Note: The Tathāgata's dharmakāya and the tathāgatagarbha nature are equally possessed by all sentient beings, and can convey all together to return to their fundamental source. By this principle there are no different vehicles; therefore, this Dharma is spoken of as the Ekayāna nature. Such is named the principle of the Ekayāna.

As for the teaching of the Ekayāna, from when they first achieve the path up until nirvāṇa, all the spoken teachings imparted during that time by all the Buddhas of the ten directions and the three periods of time never fail to lead [beings] to the stage of all-knowledge; therefore they are all named the teaching of the Ekayāna. As the Upāyakauśalya-parivarta says: "Those Buddhas also, through immeasurable and countless upāya, various causes, conditions, parables, and words, expound all dharmas for the sake of sentient beings, because these dharmas are all for the sake of the one Buddha vehicle. It is because those sentient beings, hearing the Dharma from the Buddhas, all ultimately attain the knowledge of all modes." This teaching thoroughly pervades the ten directions and the three periods of time, immeasurable and boundless; therefore it is vast. Thus every single word and single phrase is for the sake of the Buddha vehicle, of one characteristic and one flavor; therefore it is profound. Such is named the teaching of the Ekayāna.

As for the cause of the Ekayāna, generally speaking there are two: the first is the inborn cause, and the second is the active cause. With regard to the inborn cause, the buddhadhātu possessed by all sentient beings serves as the cause for the fruits of the three bodies. As the Sadāparibhūta-bodhisattva-parivarta says: "I do not disparage you, for you will all become Buddhas." The treatise explains this, saying: "Because it demonstrates that all sentient beings possess the buddhadhātu." It also says: "With respect to the two kinds of śrāvakas, namely those who are determined and those of excessive pride, because their faculties are not yet mature, the Buddha does not grant them vyākaraṇa, but bodhisattvas grant them vyākaraṇa. Bodhisattvas granting them vyākaraṇa is an upāya to cause them to generate the mind [for awakening]." One should know that, speaking according to the intention of this sūtra, the two vehicles oriented toward tranquility and agotrastha sattvas all have buddhadhātu and will completely become Buddhas. With regard to the active cause, whether noble or ordinary, Buddhist or non-Buddhist, pertaining to the path or pertaining to merit, all roots of goodness without exception together arrive at anuttarā bodhi. As the text below says: "If there is someone who makes obeisance, / or who merely joins their palms, / or even raises a single hand, / or slightly bows their head; / if a person with a scattered mind / enters into a stūpa or temple, / and calls out but once, 'Namo Buddhāya', / they have all already attained the Buddha path"—and so on at length. The Benye jing says: "All goods of ordinary beings and noble ones do not receive contaminated fruits; they receive only the fruit that is constantly abiding." The Mahākaruṇā-sūtra says: "The Buddha told Ānanda: 'If a person delights in clinging to the retributions of the three existences, and within the field of merit of the Buddha, practices giving or any other roots of goodness, wishing, "May I never enter nirvāṇa in lifetime after lifetime!"—for them not to enter nirvāṇa through this root of goodness is impossible. Although this person does not delight in seeking nirvāṇa, yet because they have planted roots of goodness with the Buddha, I say that this person must surely enter nirvāṇa.'" The Satyakanirgrantha-sūtra, "Chapter on the Ekayāna," says: "The Buddha addressed Mañjuśrī: 'All the saṅghas, Nirgranthas, and others in my Buddha-land are provisional manifestations through the power of the Tathāgata's sustaining presence. Although these good sons among the non-Buddhists practice various marks of divergent study, they all cross over by the one bridge of the Buddha-Dharma, for there is no other crossing.'" Note: Based on these texts, one should know that the various goods of the five vehicles within the Buddha-Dharma, along with the various divergent goods of non-Buddhists—all such things are entirely the Ekayāna, because they all rely on the buddhadhātu and have no different substance. As the Saddharmapuṇḍarīkopadeśa clarifies this meaning: "What does it mean that the Dharma is substantial? It means that the principle has no dual substance. Having no dual substance means that the immeasurable vehicles are all the one vehicle." As for what the text below says—"'What you are practicing is the bodhisattva path' means that for those who, having generated the bodhicitta, regress and then generate it again, the roots of goodness previously cultivated are not destroyed, and they attain the fruit together with what comes after"—in order to manifest the meaning of the seed being unsurpassed, this is said for the time being with respect to the root of goodness of generating the mind; it does not mean that other goods do not attain the Buddha fruit. Therefore it does [not] contradict the texts cited previously. Given this, all sentient beings, whether ordinary or noble, and all roots of goodness, whether Buddhist or non-Buddhist, all issue from the buddhadhātu and together return to the fundamental source; such [a state] from the beginning is fathomed only by a Buddha. By this meaning it is vast and profound. Such is named the cause of the Ekayāna.

As for the fruit of the Ekayāna, briefly speaking there are two kinds: namely, the innately existing fruit and the newly acquired fruit. As for the innately existing fruit, it refers to the bodhi of the Dharma-Buddha. As the Āyuṣpramāṇa-parivarta says: "The Tathāgata truly sees and knows the characteristics of the traidhātuka as having no birth and death, neither retiring nor emerging, and neither abiding in the world nor undergoing extinction; not real and not unreal, not as such and not otherwise." Note: This passage reveals the one fruit-substance in terms of the one dharmadhātu; because it is not an existent substance it is not real, because it is not a non-existent substance it is not unreal, because it is not ultimate truth it is not as such, and because it is not conventional truth it is not otherwise. As the Benye jing says: "The substance of the fruit is consummate; there is no virtue it does not possess, no principle it does not encompass; it is without name and without mark, not attainable as any dharma, neither an existent substance nor a non-existent substance"—and so on at length. It also says: "Outside the two substances, it stands alone without a second." Thus it explains the fruit-substance of the Dharma-Buddha's bodhi. As for the newly acquired fruit, it refers to the remaining two bodies. As the treatise says: "Regarding the bodhi of the reward-Buddha, because the practices of the ten stages are fulfilled, one attains the realization of eternal nirvāṇa." As the sūtra says: "Since I actually attained Buddhahood, immeasurable, boundless, hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed." Responsive and transformation bodhi manifests according to what should be seen. This refers to leaving the Śākya palace, achieving the path under the tree, and the Buddhas who are emanations throughout the ten directions, as expounded at length in the Ratnastūpa-parivarta. To summarize, all sentient beings cultivate the myriad practices and together attain this […] fruit of bodhi; this is what is meant by the fruit of the Ekayāna. As the Upāyakauśalya-parivarta says: "Śāriputra, you should know / that I originally made a vow, / wishing to make all multitudes / equal to me without difference. / According to what I formerly vowed, / now it has already been fulfilled; / transforming all sentient beings, / I cause them all to enter the Buddha path." Note: This text clearly explains that what the Tathāgata vowed has been fulfilled. Why is this? Because he completely transforms all sentient beings of the three periods of time, causing them, as appropriate, all to attain the Buddha path. As the Ratnamegha-sūtra says: "Just like an oil basin: if it is already full and level, though one drops in another droplet, it will never receive it. When a bodhisattva achieves Buddhahood, all vows are fulfilled; it is also like this: there is not a single vow diminished even by a speck of dust." The Dayun mizang jing says: "The Bodhisattva Mahāmeghaguhya spoke, saying: 'World-Honoured One! We pray only that the Tathāgata, for the sake of sentient beings of meager merit in future worlds, will expound this Ocean Tide of Deep Advance Samādhi.' The Buddha said: 'Good son, do not speak this way. Why is this? The appearance of a Buddha in the world is rare, and those who hear this Mahāmegha-sūtra are also rare. Why [should I teach] only for future [beings]? I shall analyze it extensively for the sentient beings of the three periods of time.'" The Avataṃsaka-sūtra says: "When the Tathāgata turns the wheel of the Dharma, in the three periods of time there is nowhere it does not reach." Based on these texts, one should know that when the Buddhas first achieve correct awakening, in an instant of a single thought they completely transform all sentient beings of the three periods of time, and there is not one who does not achieve anuttarā bodhi, because what they formerly vowed has already been fulfilled; if there were even one person who did not achieve bodhi, what they formerly vowed would not be fulfilled. Although in reality all are delivered, there is no end to them; although in reality they are endless, there is none who is not delivered, because through limitless power of wisdom they deliver limitless sentient beings. However, the text below in this sūtra says: "The lifespan that I achieved formerly practicing the bodhisattva path is even now not yet exhausted, and moreover is twice the above number." The treatise explains this, saying: "'Formerly practicing the bodhisattva path, [it is] even now not yet fulfilled' means: because of the original vow, the realm of sentient beings is not yet exhausted, and the vow is not ultimate; therefore it says 'not yet fulfilled'; it does not mean that bodhi is not fulfilled. 'The lifespan that was achieved is moreover twice the above number' means: demonstrating the upāya of the Tathāgata's permanent life, showing that it exceeds the above amount by so much that it cannot be numbered and known." The meaning of this treatise is: this is to clarify that, in reference to sentient beings at present not being exhausted […] at such a time, the original vow is not fulfilled; it does not mean that bodhi is fulfilled while the original vow is not fulfilled, nor does it mean that when the original vow is not fulfilled, the Buddha-Dharma is said to be already complete. As the Avataṃsaka-sūtra says: "When all sentient beings have not achieved bodhi, the Buddha-Dharma is not complete and the original vow is not fulfilled." Therefore, one should know that regarding the vow and bodhi: either they are equally unfulfilled, or when fulfilled, they are equally fulfilled. Such is named the fruit of the Ekayāna.

Taking them together: these four dharmas—principle, teaching, cause, and fruit—mutually correspond and together convey a person to sarvajñatā; therefore these four are called the Dharma of the Ekayāna. Just as four horses mutually correspond and together effect a single conveyance, for which reason the four horses are called a single vehicle (ekayāna), one should know that the principle here is also like this.

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Question: That principle, teaching, and causes together convey sentient beings to sarvajñā—this matter is acceptable. But the fruit having already arrived at the ultimate place, how can it, together with the [other] three, convey sentient beings?
Explanation: There are four meanings to this. First, through the power of the Buddha-fruit in future lifetimes, it secretly assists sentient beings and causes them to produce good minds, in this way successively causing them to reach the Buddha-ground. As the Nirvāṇa-sūtra says: 'Because of the conditions of afflictions in the present lifetime one can sever the roots of goodness, but because of the power and conditions of the future Buddha-nature, the roots of goodness are generated once again.' Second, the transformation bodies manifested by the retribution Buddha of the future fruit convert present sentient beings, causing them to advance. As the Benye jing says: 'One sees one's own future fruit: the Buddhas crown one's head and preach the Dharma, while body and mind proceed distinctively in an inconceivable manner.' Third, this sūtra confers prophecies in six places, prophesying that they will attain anuttarā samyaksambodhi. Through receiving this prophecy, their minds are encouraged to cultivate progressively; since the future fruit belongs to them, it can convey them. A subsequent passage says: 'He bestowed equally upon each child a great carriage.' Fourth, this sūtra speaks of sarvākārajñatā, with no [obscuration] unexhausted and no virtue incomplete, and all sentient beings arrive together at this fruit. Sentient beings, taking as objects this expressive [teaching] and what is expressed, generate the mind and advance exceptionally, traversing the forty minds, sporting in supernormal powers, and transforming the four modes of birth. Therefore it is said that sentient beings ride on the vehicle of the fruit, and this vehicle of vehicles can convey sentient beings on the causal ground. As a subsequent verse says:
'The children at that time,
Joyful and leaping,
Rode upon these jeweled carriages,
And wandered in the four directions.'
From these four meanings, one should know that the vehicle of the fruit together with the remaining three dharmas conveys one person, and in each and every person the causes and conditions of the four dharmas are combined, being far removed from all extremes and indestructible. Beyond this there is nothing either lacking or surplus. Such is named the vast, profound, ultimate real mark of the Ekayāna. The doctrinal thesis expressed is briefly outlined in this manner.

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Third, explaining the function of the expressive [text]: as the Chapter on the Dharma Master says, 'The anuttarā samyaksambodhi of all bodhisattvas all belongs to this sūtra: opening the provisional gate and revealing the real dharmatā.' This text precisely clarifies the superior function of this sūtra. There are two kinds of function: namely, opening and revealing. 'Opening' means opening the provisional gate of the Triyāna; 'revealing' means revealing the real dharmatā of the Ekayāna. Although stated generally in this way, there are three [aspects] within it: first opening, next revealing, and thirdly explaining the functions of opening and revealing together.
First, explaining the meaning of opening, there are two kinds: namely, the gate that is opened and the function that can open it. The gate that is opened is the teaching of the Triyāna, which is named 'provisional.' Briefly, there are four meanings: First, the teaching preached by the Buddha's provisional wisdom is named 'provisional teaching' by naming it after its possessor. Second, the Triyāna teaching skillfully accords with the three capacities, and takes its name from sustaining the vehicles, being named 'provisional teaching.' Third, it acts as a prior expedient for the Ekayāna teaching, and because of this the correct teaching of the Ekayāna is later preached, so it is named 'provisional' in contrast to the later correct teaching. Fourth, with respect to the principle of the Ekayāna, it provisionally preaches as an expedient and is not an exposition of the real; this meaning of expedient is named 'provisional' in contrast to the real. Based on these four meanings, it is therefore named provisional. This is called a 'gate' with two meanings: First, the meaning of exit, because the children rely on this to exit the traidhātuka. Second, the meaning of entry, because relying on this teaching they also enter the Ekayāna. Now, 'gate' has two kinds of designation: if one says 'a Buddha-gate' or 'a human-gate', then the gate is not the Buddha or the person; but if one says 'a plank-gate' or 'a bamboo-gate', then the gate is itself the planks or bamboo. Here, when the Triyāna teaching is called a 'provisional gate', it is like the plank-gate or bamboo-gate: the gate is itself the provisional, and therefore it is named the 'provisional gate.' In 'opening the provisional gate,' 'provisional' has two meanings: from the perspective of exit, when preaching the Triyāna it is opened and not closed; from the perspective of entry, when preaching the three it is closed and not opened—although they have exited the traidhātuka, they have not yet entered the Ekayāna. Therefore now, preaching the Ekayāna teaching, it says that the three are provisional, and only then opens the provisional gate to cause them to enter the Ekayāna. As a subsequent passage says: 'You should know that by the power of the Buddhas' skillful means, within the one Buddha-vehicle they discriminately preach three.' These words precisely open the provisional gate; other statements are to be understood by analogy with this.
Next, explaining the function of revealing, there are also two [aspects]: first explaining what is revealed, and next explaining what can reveal it. What is revealed, the real dharmatā, means as explained previously: the persons and dharmas of the Ekayāna, the nature of dharmas being eternally abiding, the principle being ultimate, which neither heavenly demons nor non-Buddhists can destroy, and which the Buddhas of the three periods of time cannot alter. For this reason, it is named the 'real dharmatā.' Yet it is neither three nor one, without person and without dharma, with nothing whatsoever to be attained; such correct contemplation is precisely named the real, ultimate Ekayāna. Why is this so? Because for all who have something to be attained, there is no path, no fruit, no motion, and no exit. Therefore one knows that, as [stated] before, it is neither three nor one. The characteristics of persons and dharmas, both those who can ride and what is ridden, do not go beyond the four propositions, and this is having something to be attained. How can this be called the real dharmatā?
Explanation: This statement is incorrect. Why is that? If one says that 'neither three nor one' does not go beyond the four propositions, and therefore has something to be attained and is not ultimate, then taking attainment as wrong and non-attainment as right also enters the four propositions; therefore it has something to be attained and is also not correct contemplation. If one says that one borrows words to speak of non-attainment, but does not grasp at non-attainment according to words, and therefore non-attainment does not enter the four propositions, then the other party also borrows words to provisionally speak of the Ekayāna, but does not grasp at the Ekayāna according to words; therefore the Ekayāna also transcends the four propositions. Hence one should know that following the words both are wrong, but not grasping according to words, the two explanations do not differ.

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Question: If not grasping at words makes all to be real, then that Triyāna teaching should also be real.

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Answer: In a general sense all are admitted, yet there is a specific distinction. Because beneath the Triyāna teaching there is completely no threefold principle, whereas beneath the Ekayāna teaching there is not an absence of the one principle, therefore the three are provisional and the Ekayāna is real. Although there is not an absence of the one, neither is there the existence of the one; therefore there is also nothing to be attained. Such are the characteristics of the real that is revealed.
The function that can reveal has two kinds: First, the revelation that is identical with opening: as when previously opening the three as provisional, one immediately knows that the Ekayāna is real, just as when opening a door one immediately sees the objects inside. Second, the revelation that is distinct from opening: distinct from the prior opening of the three, it separately preaches the Ekayāna, and hearing it one is able to awaken to the meaning of the Ekayāna, just as [pointing] with a hand allows one to see the objects inside. As a subsequent passage says: 'The Buddhas appear in the world only for the sake of the causes and conditions of the one great matter.' Statements such as these reveal the real dharmatā.
Third, explaining together the functions of opening and revealing: within the single opening and revealing there are four combined meanings: First, using the prior three as the one: because the teaching of the prior Triyāna is precisely the Ekayāna teaching. Second, taking the three to reach the one: because taking the persons of that Triyāna, they are brought together to reach the fruit of the Ekayāna. Third, converging the three into the one: because converging the causes and fruits of the Triyāna preached in the past, they return to the fundamental principle of the Ekayāna. Fourth, refuting the three and establishing the one: because refuting their attachment to the separate destinations of the Triyāna, it establishes the meaning of converging together into the Ekayāna. This sūtra fully possesses such four kinds of superior functions; therefore it is said, 'opening the provisional gate and revealing the real dharmatā.'

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Question: For using the three as the one and taking the three to reach the one, what proof is there for these two?

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Answer: The Upāyakauśalya-parivarta says: 'The Buddhas with countless skillful means expound all dharmas, and these dharmas are all for the sake of the one Buddha-vehicle.' This text is precisely the proof for using the three as the one. It also says: 'All these sentient beings hear the Dharma from the Buddhas, and ultimately all attain sarvākārajñatā.' These words are precisely the proof for taking the three to reach the one.

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Question: In converging the causes and fruits of the three to return to the fundamental one, is it that all three are unreal and therefore return to the one real? Or is it that only two are unreal and therefore return to the one real? If the latter, why does the sūtra say, 'I have the power of skillful means to open and reveal the teachings of the Triyāna'? If the former, why does it further say, 'Only this one matter is real; the other two are not true'?

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Answer: Some say that all three are unreal, as the previous text says. As for saying that the one is real and the two are not true, the one within the three and the one that has no three are both the Buddha-vehicle, so broadly speaking it is real; the other two need not be opened, so specifically speaking they are unreal. Due to this meaning, the two texts do not contradict each other.
Some say that only two are unreal, because of the latter text. As for saying that the Triyāna are all provisional expedients, by adding the two unreal [vehicles] to the one real, they are spoken together as three, and these three are unreal. It is like a person who truly has one fruit in hand, but provisionally says there are three. 'Three' is not real, because there are not three fruits; yet examining and discussing it, the one fruit is real and the two are expedients, because there is one fruit. As the Dazhidulun says: 'Within the one Buddha-vehicle, it is opened into three portions.' Just as a person divides one peck of rice into three heaps, one may say 'converging the three heaps into one,' or one may say 'converging the two heaps'; converging three or converging two is still the same meaning, and they do not contradict each other.
Some say that the earlier and later texts each have a different intention and cannot be reconciled as one. Why is this? There are two kinds of Triyāna teachings: first, the distinct teaching; second, the common teaching. In the Triyāna of the distinct teaching, all three are unreal and all are provisional expedients, because that teaching says that in three asaṃkhyeya kalpas one cultivates only four pāramitās, during one hundred kalpas cultivates the karma of the marks and characteristics, in the final body cultivates meditative concentration and wisdom, and attains anuttarā samyaksambodhi beneath the bodhi tree. Taking such causes and fruit as the Buddha-vehicle, the Buddha-vehicle is therefore also a provisional expedient. But discussing the Triyāna preached in the common teaching, the Buddha-vehicle is real, and definitely the other two are not true, because that teaching says that within the ten grounds one fully cultivates the six pāramitās, perfects the myriad practices, and attains sarvajñā; this fruit of sarvajñā does not combine with the three periods of time, and such cause and fruit are ultimate and real. This being the Buddha-vehicle, how could it be an expedient? Therefore one should know that the intentions of the two texts differ. 'I have the power of skillful means to open and reveal the teachings of the Triyāna' clarifies the Triyāna preached in the distinct teaching; 'Only this one matter is real; the other two are not true' addresses the Triyāna preached in the common teaching. The rest of the texts are all resolved in this manner.

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Question: If it is said that the causes and fruits of the Triyāna in the distinct teaching are all provisional expedients and therefore return to the one, do they return to the one cause, or do they return to the one fruit?

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Answer: Within the one Buddha-vehicle it discriminately preaches three, and so according to their basis they return to cause or return to fruit. What does this mean? The causes and fruits of śrāvakas and pratyekabuddhas are both discriminately made into two from the one cause. As a sūtra says: 'The knowledge and the severing of śrāvakas and pratyekabuddhas are both the bodhisattva's anutpattika-dharma-kṣānti.' One should know that these two both return to the one cause, and because they return to the one cause, they ultimately reach the one fruit. In that teaching, it is said that 'the cause and fruit of the Buddha-vehicle are discriminately [preached as] a minor portion of the transformation body of the Buddha-ground.' As the sūtra says: 'Since I truly attained Buddhahood, hundreds of thousands of myriads of koṭis of nayutas of kalpas [have passed].' Therefore one should know that the cause and fruit of the Buddha-vehicle preached there return together within this fruit of the Ekayāna. If there are bodhisattvas who, relying on that teaching, generate the mind and cultivate practice toward the Buddha beneath the tree, such vows and practices return to the one cause, because like those of the two vehicles they have not yet reached the fruit. Broadly speaking, one should make four propositions: First, returning the provisional cause to the real cause, namely the causes of bodhisattvas and the causes of the two vehicles. Second, returning the provisional fruit to the real fruit, namely attaining anuttarā samyaksambodhi beneath the tree. Third, returning the provisional cause to the real fruit, namely the bodhisattva practices prior to the Buddha beneath the tree. Fourth, returning the provisional fruit to the real cause, namely the fruits of the non-learners of the two vehicles. Fully subsuming such four propositions, it speaks of converging the three into the one.

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Question: In the provisional teaching there are human and heavenly vehicles; why does it not converge these two, but only converges those three?

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Answer: The phrase 'converging the three' also subsumes these two. Why is this so? In the teaching of the Lotus [Sūtra], two kinds of Triyāna are spoken of: first, that exemplified by the three carts, which appears in the 'Aupamya-parivarta'; second, that described through the three herbs, which appears in the 'Oṣadhī-parivarta'. What does this mean? The two vehicles of humans and gods are combined into the small vehicle, like the small medicinal herbs. The śrāvakas and pratyekabuddhas are called the medium vehicle, like the medium medicinal herbs. Bodhisattvas who give rise to the aspiration [for awakening] based on that distinct teaching are called the Great Vehicle, like the large medicinal herbs. Converging these three vehicles thereby subsumes the five vehicles. However, regarding those [vehicles of] humans and gods, their causes are converged, but not their fruits, for their fruits are indeterminate and do not act as the cause of the One [Vehicle]. The wholesome dharmas of their causes have two functions: the function of acting as the cause of retribution is also not converged, because it is exhausted when received; but the function of acting as an outflow cause (niṣyanda-hetu) is what is converged now, because it has no exhaustion upon being received. Converging this causal meaning falls into the first proposition.

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Question: The meaning of converging the three into the one has already been clarified; how is refuting the three and establishing the one to be known?

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Answer: If one wishes to know this meaning, there is the extensive and the brief. To speak of it briefly, it refutes four kinds of 'three': first, clinging to the idea that the three teachings are definitely not provisional; second, clinging to the idea that the three persons definitely have distinct destinies; third, clinging to the idea that the three causes induce distinct [results]; fourth, clinging to the idea that the three fruits are distinctly ultimate. It refutes these four kinds of apprehended characteristics and dispels their four kinds of grasping views. Therefore, it establishes the real of the Ekayāna: that is, by establishing one teaching, it refutes the three teachings; by establishing one person, it refutes the three persons; by establishing one cause, it refutes the three causes; by establishing one fruit, it refutes the three fruits; and by establishing one principle-nature, it completely refutes all four sets of three. Because the four 'ones' are all identical with the principle of the Ekayāna, it is explained briefly like this. To discuss it extensively: in order to refute the ten kinds of clingings held by ordinary beings and noble ones, it preaches the seven parables and the three equalities. This meaning will be explained in the sixth section below. The third section, clarifying the function of the expressing [words], is concluded.

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Fourth, explaining the title: if preserving the Sanskrit pronunciation completely, it should be called Saddharmapuṇḍarīka-sūtra; here translated as Miaofa lianhua jing (Saddharmapuṇḍarīka-sūtra). As for the words 'wonderful dharma' (saddharma), there are briefly four meanings: first, 'skillfully wonderful'; second, 'supremely wonderful'; third, 'subtly wonderful'; and fourth, 'transcendently wonderful'. 'Skillfully wonderful' means that this sūtra skillfully opens the door of upāya, skillfully eliminates the view that clings to the three, skillfully demonstrates the characteristics of the real, and skillfully generates the wisdom that has unified; acting as the true standard by these four meanings, it is therefore called 'wonderful dharma'. 'Supremely wonderful' means that this sūtra can proclaim all buddhadharmas, can demonstrate all supernormal powers, can disclose all secret treasuries, and can state all profound matters; being most exceptionally wonderful through these four meanings, it is therefore named 'wonderful dharma'. As the 'Tathāgatarddhyabhisaṃskāra-parivarta' says: 'In brief, all the dharmas possessed by the Tathāgata, all the sovereign supernormal powers of the Tathāgata, all the secret treasuries of the Tathāgata, and all the extremely profound matters of the Tathāgata are all proclaimed, demonstrated, disclosed, and declared in this sūtra.' Therefore it is called 'wonderful dharma'. 'Subtly wonderful' means that, as for the fruit of the Ekayāna taught in this sūtra, there is no wonderful virtue that is not perfected, no defilement that is not purified, no principle that is not exhausted, and no world that is not crossed over; through these four meanings it is called the 'subtly wonderful dharma'. As the 'Aupamya-parivarta' says: 'This vehicle is subtle and wonderful, foremost in purity; transcending all worlds, it is unsurpassed.' Therefore it is called 'wonderful dharma'. 'Transcendently wonderful' means that the characteristics of the dharma of the Ekayāna taught in this sūtra are vast, extremely profound, beyond words, and cut off from conceptual thought; through these four meanings it is the 'transcendently wonderful dharma'. As the 'Upāyakauśalya-parivarta' says: 'This dharma cannot be demonstrated; the characteristics of words are extinguished; among all other kinds of living beings, there is none capable of understanding.' Thus, among these four meanings, the 'skillfully wonderful' and 'supremely wonderful' dharmas derive their designations from the function of what expresses; the meanings of 'subtly wonderful' and 'transcendently wonderful' take their titles from the essential tenets that are expressed. Combining them together, it completely contains these sixteen extremely wonderful meanings of skillful, supreme, subtle, and transcendent, being the non-dual standard of the ten directions and three periods of time; for this reason it is named 'wonderful dharma'. The name 'wonderful dharma' is briefly explained in this way. Regarding the metaphor of the lotus flower (puṇḍarīka), there are the specific and the general. As for the general, this flower necessarily possesses the four parts—petals, stamens, calyx, and fruit—combined together, making it remarkably beautiful, which exemplifies this sūtra possessing the four wonderful meanings combined into one sūtra; thus it is named 'wonderful dharma'. To speak of it specifically, there are four meanings: First, among the four kinds of lotuses, the puṇḍarīka is the white lotus, freshly white and distinct, its fruit revealed as the flower blooms, exemplifying the skillfulness of this sūtra in clearly and distinctly revealing the provisional and disclosing the real. Second, this flower generally has three names: when it has not yet bloomed, it is called kumuda; when it is about to fall, it is called kamala; and when it is fully bloomed without yet decaying, in the flourishing prime of its unfolding radiance, it is designated puṇḍarīka, exemplifying the supreme wonder of this sūtra proclaiming, demonstrating, and declaring at the prime time when the great faculties are genuinely aroused. Third, this flower not only emerges from the mud and water, but is also completely fragrant and clean, endowed with all beauties, exemplifying the subtle wonder of the Buddha-vehicle taught in this sūtra transcending the turbidity of afflictions, leaving behind the ocean of saṃsāra, and being perfected with all virtues. Fourth, this flower not only has broad leaves and deep roots, but is also unstained by water drops and undefiled by dust, exemplifying the transcendent wonder of the Ekayāna taught in this sūtra, whose dharma-gate is vast, whose principle is extremely profound, and which is beyond words and cut off from conceptual thought. Because it shares these four meanings with the wonderful dharma, this metaphor is employed to establish the title.

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Fifth, the section clarifying the classification of the teachings: by which teaching is this Lotus Sūtra subsumed? Is it of definitive meaning (nītārtha), or of non-definitive meaning (neyārtha)? Some say that this sūtra is of non-definitive meaning. Why is this so? Broadly dividing the Buddha's teachings, there are three wheels of the Dharma: First, the wheel of the Dharma possessing characteristics, which turns the wheel of the Dharma based on the characteristics of the four noble truths solely for those who set out upon the śrāvakayāna, as in the Āgamas and so forth. Second, the wheel of the Dharma lacking characteristics, which turns the wheel of the Dharma based on the emptiness-nature of dharmas solely for those who set out upon the bodhisattvayāna, as in the Prajñāpāramitā-sūtras and so forth. Third, the wheel of the Dharma that is without characteristics and unsurpassed, which is universally for those who set out upon the Triyāna, based on the emptiness of all dharmas.

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he turned the wheel of Dharma on the basis of all phenomena being empty and having no nature of their own, being unsurpassable and leaving nothing out, as in the Saṃdhinirmocana-sūtra and so forth. Among these, the first two are neyārtha, whereas the third wheel of the Dharma is truly nītārtha; this meaning is fully and extensively explained in that śāstra. This Saddharmapuṇḍarīka-sūtra is subsumed under the second, as stated in the verse: 'All phenomena from their very origin / are always of the character of tranquil extinction. / When the buddhaputras have practiced the path, / in future worlds they will attain buddhahood.' Therefore, one should know that it is subsumed under the second, the wheel of the signless Dharma. Since it belongs to the second, it is neyārtha. This meaning is verified by two passages: First, that very Saṃdhinirmocana-sūtra says: 'A pudgala of the gotra of a śrāvaka who is exclusively oriented toward tranquility, even though receiving the various vigorous applications of upāya and paths of transformation set forth by the buddhas, can ultimately never be caused to sit at the bodhimaṇḍa and realize unsurpassable complete enlightenment. Why is that? Because from their origin they have only an inferior gotra, their compassion is exclusively weak, and they are exclusively terrified of all sufferings,' and so on at length. Second, the Abhidharmasamuccaya-vyākhyā says: 'As for the intentions of sentient beings who delight [in the lesser vehicles], it is in order to cause those of aniyata-gotra to abandon their inferior intentions that [the Buddha] predicted the great śrāvakas would attain buddhahood. Furthermore, it is said that there is only the Ekayāna and no second.' We note: since that sūtra is an ultimate, real, nītārtha teaching that states that śrāvakas never become buddhas, one knows that the Saddharmapuṇḍarīka's statement that all śrāvakas will attain buddhahood is a neyārtha teaching of upāya words. Therefore, the Abhidharma […] says: 'It is taught in accordance with the intentions of sentient beings, not directly expounding the real principle.' Sūtras take the text as superior, whereas Abhidharma takes the principle as superior. Due to having these two kinds of clear evidence, one should know that the teaching of the Ekayāna in the Saddharmapuṇḍarīka is definitely not an ultimate nītārtha teaching. Alternatively, some say that the Saddharmapuṇḍarīka-sūtra is ultimate nītārtha. Why is that? The teachings expounded by the Tathāgata during his lifetime, when summarized, do not go beyond three wheels of Dharma. What are the three? The first is the fundamental wheel of the Dharma, the second is the branch wheel of the Dharma, and the third is the wheel of the Dharma that integrates the branches back to the root. As for the fundamental wheel of the Dharma, it refers to when the Buddha first attained enlightenment at the assembly of the Avataṃsaka, extensively opening the teaching of one cause and one fruit solely for bodhisattvas; this is called the fundamental teaching. But beings of meager merit and dull faculties were deeply incapable of hearing of one cause and one fruit; therefore, within the one Buddha-yāna, he discriminatively expounded three; this is called the branch teaching. For more than forty years, he expounded the Triyāna teachings to train and refine their minds, until now at the assembly of the Lotus he could first converge the three into the one; this is the teaching that integrates the branches back to the root. As the 'Adhimukti-parivarta' explains, the elder sitting on a lion throne surrounded by his retinue and with treasures arrayed refers to the fundamental teaching of the Avataṃsaka. Because he could not summon his son, he secretly dispatched two men, took off his fine garments and put on worn and filthy clothes; this refers to concealing the one and expounding the three, which is the branch teaching. When the wealthy elder knew that [his son's mind] was entirely inferior, he subdued his mind and then taught him great wisdom; this refers to the teaching that integrates the branches back to the root. In these […] various teachings there are textual proofs everywhere; one should know that among them, the first and last two teachings are both ultimate nītārtha expositions. The second teaching, which expounds three within the one, is entirely an upāya neyārtha exposition. To establish this meaning, there are two clear proofs: first, sūtras; second, Abhidharma. As for sūtras, three passages are briefly cited: First, as the 'Sukhavihāra-parivarta' states: 'This Saddharmapuṇḍarīka-sūtra can cause sentient beings to reach all-knowledge. In all the world there is much resentment and it is hard to believe; what was not expounded before is now expounded. It is the foremost exposition of all Tathāgatas, the most profound among all expositions, bestowed at the very end, just as that powerful king long protected the bright pearl and only now gave it away.' Second, the 'Parable of the Apparitional City' says: 'These are the upāya of the buddhas: they discriminatively expound the Triyāna, but there is only the one Buddha-yāna; they expounded two only as a resting place.' Third, the Śrīmālā-sūtra states: 'For arhats and pratyekabuddhas, the fourfold knowledge is an ultimate place of rest, and they are also the Tathāgata's'—this is an upāya neyārtha exposition with remainder. Passages such as these cannot be cited in full. As for Abhidharma, three passages are briefly cited. The Saddharmapuṇḍarīkopadeśa says: 'Because their faculties are not yet mature, the Buddha does not bestow vyākaraṇa on the two kinds of śrāvakas—the determined and the arrogant; bodhisattvas bestow vyākaraṇa on them. Bodhisattvas bestow vyākaraṇa on them as an upāya to cause them to generate the resolve.' Second, the Mahāprajñāpāramitopadeśa says: 'Question: "The body that an arhat receives due to causes and conditions of past lives must necessarily be extinguished; where do they abide to complete the buddha-way?" Answer: "When one attains arhathood, because the causes and conditions of all outflows in the traidhātuka are exhausted, one will never again be reborn in the traidhātuka. There are pure buddha-fields outside of the traidhātuka, wherein there is not even the name of affliction; in the presence of the Buddha in those lands, they hear the Saddharmapuṇḍarīka-sūtra and complete the buddha-way."' Third, the Ratnagotravibhāga says: 'Question: "It is said that icchantikas have no nature for nirvāṇa and constantly do not enter nirvāṇa; what does this mean? It is in order to reveal the cause of slandering the Mahāyāna. What meaning does this illuminate?" Answer: "In order to turn around the mind that slanders the Mahāyāna and the mind that does not seek the Mahāyāna, this was said with reference to an immeasurable period of time, because they actually possess the pure nature."' Based on such passages as these, one should know that the statements in various teachings that the two vehicles definitely do not become buddhas and that there are agotrastha sattvas are all upāya neyārtha expositions. If it is said that 'there is only the Ekayāna and no second, and all sentient beings will attain buddhahood,' such sūtras are truly nītārtha.

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法華宗要 — Classical Chinese