法華論疏 1.10

1.10

The Upadeśa on the Saddharmapuṇḍarīkasūtra was composed by Vasubandhu and translated by Bodhiruci. Vasu means "heaven" (tian), and bandhu means "kin" (qin). The man was originally the younger brother of Śakra, King of the Gods. Śakra sent him down to Jambudvīpa to subjugate the asuras; hence he is called "Tianqin" [Heaven-Kin]. Bodhi means "the Way" (dao), and ruci means "desire" (xi); that is, "desiring the Way." Both have separate biographies, which are not recounted here in full. Although this treatise was translated very long ago, it has not circulated widely in the world. Truly there are two reasons: First, its phrasing and points are brief and concise, and the front and back appear disordered; looking at it cursorily, one cannot see the head or the tail. Second, in ancient times, the Northern Lands and the South of the River mostly used the five periods and the four tenets to understand this teaching; these all contradict the treatise. The master lecturers clung to their old attachments, turning their backs on the sage and putting faith in the ordinary; therefore, it was not circulated in the world. I have lectured on this sūtra with three kinds of commentaries: first, using the old tenets of Rui and Lang of the Guanhe region; second, relying on Nāgārjuna and Āryadeva to understand the great purport of the sūtra; third, adopting the essential outlines of this treatise to explain the Lotus. However, although I have previously produced commentaries on the sūtra three times, I had not yet unpacked the text of the treatise; now I explain it in full, causing both sūtra and treatise to be brilliantly clear and graspable. However, there are two editions of this treatise: One has no opening preface, but directly says, "The sūtra says: 'Taking refuge in all buddhas and bodhisattvas'"; this is the wording of the compiler of the sūtra requesting protection. The second has a verse of taking refuge and veneration; this was composed by Tianqin himself. Now, relying completely on both texts, I open them into three sections: 1. Taking refuge and veneration in the Three Jewels to express the intent of composing the treatise, requesting awe-inspiring spiritual protection, which is the section on the causes and conditions; 2. Citing the sūtra and explaining it, which is the main body section; 3. Re-citing the section headings to trace and show the boundaries, which is the section on remaining implications. Regarding the first, there are two parts: 1. Tianqin's taking refuge and veneration to express the intent of composing the treatise; 2. The compiler of the sūtra's taking refuge and veneration to express the intent of compiling the sūtra. Regarding the first, there are two parts: the first two verses take refuge and venerate the Three Jewels to express the intent of composing the treatise; the next verse and a half takes refuge and venerates the Buddha and Saṃgha to request awe-inspiring spiritual protection. Regarding the first, there are again two parts: 1. Generally taking refuge and venerating the Three Jewels of identical substance to express the intent of composing the treatise; next, specifically taking refuge and venerating Śākya Buddha and the Saṃgha to express the intent of composing the treatise. Regarding the first, there are again two parts: the first half-verse takes refuge and venerates the Three Jewels of identical substance; the next half-verse expresses the intent of composing the treatise. Regarding the first, there are again two parts: the first two characters recount the utmost sincerity of the one capable of veneration; the next eight characters praise the supreme culmination of the object venerated. "Prostration" is the first phrase.