法華論疏 1.95

1.95

Regarding "First, the manifestation in two phrases of gathering the virtue of excellence": Question: Why is it called "the virtue of excellence"? Answer: All arhats must necessarily have their outflows completely ended and no longer have afflictions; therefore it speaks of "the virtue of excellence." Regarding "Second, gathering the manifold virtues with three phrases": Question: Why is it called "manifold virtues"? Answer: Among the three phrases, the first phrase subdues ordinary people, and the next two phrases subdue noble persons; thus they are termed "manifold." Gathering transcendence is also three phrases; why is it not termed "manifold"? Because it is the first [here]. Moreover, the latter three are called "transcendence." These three correspond to three virtues of subduing, but they are simply established with different names. Regarding "Third, gathering the virtue of non-defiance": The preceding phrase explained being able to subdue those below; this phrase praises their complying with those above, meaning that only after attaining arhatship are they able to skillfully comply with the Buddha's teachings and practices. Regarding "Fourth, gathering the supreme virtue": This means being the most supreme among all arhats, like a great nāga among humans. Regarding "Fifth, gathering the supreme virtue of what ought to be done": This explains that although they have attained arhatship, in order to repay the Buddha's benevolence they ought further to revere, make offerings to, and honor the Buddha. The previous third [virtue] described compliance with the Dharma; this phrase discerns veneration of the person. Regarding "Sixth, gathering the virtue of fulfillment": In the stage of training, because what was to be done had not yet been accomplished, they were not yet fulfilled; now, because "what was to be done has been accomplished," it is called fulfillment. Regarding "Seventh, gathering the virtue of transcendence with three phrases": Above, three transcendences were listed: the first two transcend ordinary people; the latter one transcends the lower and upper realms, meaning transcending the stage of training, and in reality transcending the three realms. As for speaking of the "lower and upper realms": the desire realm is distraction, and the upper two realms are stillness; therefore "lower and upper" gathers the three realms. Next, presenting the three phrases: "free from all heavy burdens" explains the aforementioned transcendence of craving; although the heavy burden comprises the five aggregates, craving is its principal [component]. "Attaining one's own benefit" explains transcending the pursuit of life, offerings, and reverence; because they have attained the benefit of nirvāṇa, they do not pursue the worldly benefits of seeking life, offerings, and reverence. "Exhausting all fetters of existence" explains the aforementioned transcendence of the lower and upper realms; having exhausted the fetters of the three existences, they thereby transcend the lower and upper realms. Regarding "Eighth, gathering the supreme of the supreme virtue": Question: Regarding "skillfully attaining the liberation of mind through right knowledge," why is it called the "supreme of the supreme virtue"? Answer: In the preceding treatise section introducing the supreme of the supreme, it says: "Why is it called 'skillfully attaining the liberation of mind through right knowledge'? Because all outflows have been exhausted." Interpreting it according to the meaning: the intent lies in the exhaustion of outflows; therefore the exhaustion of outflows is the supreme of the supreme virtue. Interpreting it according to the text: the exhaustion of all outflows is the very first virtue among the fifteen virtues; therefore it says "supreme of the supreme." Regarding "Ninth, gathering the virtue of what ought to be done to benefit sentient beings": Because all minds have attained mastery, they are able freely to benefit beings. Regarding "Tenth, gathering the foremost virtue": The *Vibhāṣā* says: "Pāramitā śrāvakas are [referred to in] this sūtra by 'reaching the foremost other shore.'" "The foremost other shore" is precisely pāramitā. Question: What is meant by "reaching the other shore"? Answer: All the supreme virtues of the arhats, such as the samādhi of non-contention and so forth, are all completely perfected; therefore it is called "reaching the other shore." Question: How many [of these] in all are present in Kumārajīva's sūtra among the ten virtues? Answer: Only three virtues. "Their outflows have ended and they are free from afflictions" is precisely the virtue of excellence among the ten virtues; "attaining their own benefit and exhausting all fetters of existence" is precisely the seventh, the virtue of transcendence. In the treatise, the virtue of transcendence has three phrases; here it does not include "free from all heavy burdens," but has only "attaining their own benefit and exhausting all fetters of existence." "Their minds having attained mastery" is precisely the second, the manifold virtues, among the ten virtues. The treatise explains that manifold virtues has three phrases; here there is only the virtue of subduing the world—namely, "mastery of mind"—while "skillfully attaining liberation of mind and skillfully attaining liberation through wisdom," these two virtues of subduing trainees, are not included here.