法華論疏 2

English (machine translation) 2

Language: English

According to the treatise's seventeen titles, the thirteenth is the Sūtra of the Great Skillful Means of All Buddhas. Relying on this Dharma-gate, after attaining great bodhi, one expounds for sentient beings the teachings of humans, devas, the two vehicles, and so on; this is called "great skillful means," hence it is named the "Skillful Means Chapter." Furthermore, later in the treatise it explains that the Buddha has seven kinds of skillful means, hence it is named the "Skillful Means Chapter." According to the end of the treatise below, the treatise master divides [the explanation of] skillful means into five sections: first, explaining the merit of the marvelous Dharma; next, explaining the merit of the Tathāgata as Dharma Master; third, clarifying the three meanings of the great assembly; fourth, clarifying the four meanings of the Tathāgata; fifth, resolving four kinds of doubts. As for the text, there are two parts: first, citing the sūtra text; next, the treatise's explanation. Since the sūtra text is lengthy, we will now first analyze it into headings, and then afterwards take up the treatise's explanation. Relying on the treatise, the sūtra is analyzed into three parts: first, describing the Tathāgata arising from concentration.

2.3

Skillful Means Chapter

2.4

The sūtra says: At that time, the World-Honoured One entered into deep samādhi, unmoving with correct mindfulness, and contemplating with knowledge of reality as it is, serenely arose from samādhi.

2.5

From "having arisen from concentration, he addressed Śāriputra" below, the second part introduces the interlocutor.

2.6

Having arisen, he addressed Śāriputra:

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From "the wisdom of the buddhas" below, the third part clarifies two kinds of merit: first, the merit of the marvelous Dharma; second, the merit of the Dharma Master. Clarifying the two kinds of merit entails two sections. In the first section, there are two points: first, generally clarifying that the inner realization is profound and the āgama is profound.

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The wisdom of the buddhas is profound and immeasurable; its gate of wisdom is difficult to see, difficult to comprehend, difficult to know, difficult to understand, and difficult to enter. That which the Tathāgata has realized cannot be known by any śrāvakas, pratyekabuddhas, or others.

2.9

From "why is this?" below, the second point separately clarifies that the āgama is profound. This further opens into eight subdivisions. The first clarifies that receiving, upholding, reading, and reciting are profound.

2.10

Why is this? Śāriputra! The Tathāgata, Arhat, Perfectly Awakened One has in the past attended upon and made offerings to immeasurable hundreds of thousands of myriads of koṭis of nayutas of countless buddhas,

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From "in the presence of the buddhas" below, the second clarifies that practice is profound.

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and in the presence of those buddhas completely practiced the dharmas for cultivating anuttarā samyaksaṃbodhi.

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From "Śāriputra, the Tathāgata has already in..." below, the third clarifies that fruition practice is profound.

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Śāriputra! The Tathāgata has already, for immeasurable hundreds of thousands of myriads of koṭis of nayutas of kalpas, exerted vigorous diligence and accomplished what was to be done,

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From "his fame is heard everywhere" below, the fourth clarifies that increasing merit is profound.

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his fame heard everywhere.

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From "Śāriputra, the Tathāgata has ultimately..." below, the fifth clarifies that the mind determined upon marvelous matters is profound.

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Śāriputra! The Tathāgata has ultimately accomplished rare dharmas.

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From "Śāriputra, dharmas difficult to understand..." below, the sixth clarifies that the unsurpassed is profound.

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Śāriputra! Dharmas difficult to understand can be known by the Tathāgata.

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From "Śāriputra, as for the dharmas difficult to understand..." below, the seventh clarifies that entering is profound.

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Śāriputra! As for the dharmas difficult to understand, what the buddhas, the Tathāgatas, expound in accordance with appropriateness has an underlying intent that is difficult to understand,

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From "any śrāvakas, pratyekabuddhas..." below, the eighth clarifies that what is not shared with the two vehicles, their maintenance and upholding, is profound.

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and cannot be known by any śrāvakas, pratyekabuddhas, or others.

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From "why is this, Śāriputra?" below, the second main point next clarifies the merit of the Tathāgata as Dharma Master. The merit of the marvelous Dharma is the Buddha's self-directed merit; the merit of the Dharma Master is the Buddha's merit in transforming others. This again divides into two: first, generally clarifying the merit of the Dharma Master.

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Why is this? Śāriputra! Because the buddhas, the Tathāgatas, have accomplished the causes for expounding with mastery.

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From "Śāriputra" below, it separately clarifies the merit of the Dharma Master. Within this there are again two parts: first, briefly clarifying that the Tathāgata is endowed with four merits, all serving as Dharma Master; second, extensively clarifying the four kinds of merit. The first also serves to present the section headings; the second is called explaining the section headings.

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Śāriputra! The Tathāgata has accomplished various skillful means, various kinds of knowledge and vision, various kinds of mindful contemplation, and various modes of speech.

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As for the four merits: "various skillful means" refers to the merit of abiding; "various kinds of knowledge and vision" is the second, the merit of converting and instructing; "various kinds of mindful contemplation" refers to the merit of ultimate accomplishment; from "various modes of speech" below is the fourth, the merit of expounding.

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From "Śāriputra, ever since I attained buddhahood..." below, the second extensively clarifies the four kinds of merit, thereby explaining the four section headings, forming four subdivisions. First is the extensive explanation of the merit of abiding.

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Śāriputra! Ever since I attained buddhahood, in various places I have extensively expounded teachings and instructions, guiding sentient beings with countless skillful means, enabling them to attain liberation from their various attachments.

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From "Śāriputra, knowledge and vision..." below, it extensively explains the second merit above, that of converting and instructing.

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Śāriputra! The Tathāgata has reached the other shore of skillful means in knowledge and vision.

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From "Śāriputra, the Tathāgata's knowledge and vision are vast..." below, it extensively explains the third merit above, that of ultimate accomplishment.

2.35

Śāriputra! The Tathāgata's knowledge and vision are vast, profound, far-reaching, unimpeded, and unobstructed; the powers, fearlessnesses, unshared dharmas, faculties, strengths, factors of awakening, dhyānas, liberations, samādhis, and samāpattis are all fully possessed.

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From "Śāriputra, the buddhas, the Tathāgatas, have penetrated deeply..." below, it extensively explains the fourth merit above, that of expounding. Within the text, it further opens into seven subdivisions, which correspond to the seven addresses to Śāriputra. The first clarifies the accomplishment of various understandings.

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Śāriputra! The buddhas, the Tathāgatas, have penetrated deeply into the boundless and have accomplished all unprecedented dharmas.

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From "Śāriputra, the Tathāgata..." below, the second clarifies accomplishment in speech.

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Śāriputra! The Tathāgata is able to analyze variously and skillfully expound the dharmas, with words that are gentle and please the minds of the multitude.

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From "Stop, Śāriputra!" below, the third clarifies accomplishment in marks.

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Stop, Śāriputra! There is no need to speak further.

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From "Śāriputra! What the Buddha has accomplished..." below, the fourth clarifies accomplishment in capability.

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Śāriputra! What the Buddha has accomplished is the foremost, rare, and difficult-to-understand dharma.

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From "Śāriputra! Only a buddha and a buddha..." below, the fifth clarifies accomplishment in immeasurable varieties.

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Śāriputra! Only a buddha together with a buddha can expound the Dharma; only the buddhas, the Tathāgatas, are able to know the ultimate true mark of those dharmas.

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From "Śāriputra, only a buddha, a Tathāgata..." below, the sixth clarifies accomplishment in the essence of awakening.

2.47

Śāriputra! Only a buddha, a Tathāgata, knows all dharmas.

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From "Śāriputra, only a buddha is able to expound..." below, the seventh clarifies the accomplishment of expounding the dharmas of practice in accordance with the minds of sentient beings. Within the text there are further four parts: first, generally clarifying that the Tathāgata expounds all dharmas.

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Śāriputra! Only a buddha, a Tathāgata, is able to expound all dharmas:

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From "what dharmas" below, the second separately clarifies the five kinds of dharmas of expounding realization, and so on.

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what dharmas, how dharmas are, what dharmas resemble, what marks dharmas have, and what essence dharmas have;

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From "what, how..." below, the third clarifies the five dharmas of expounding doctrine, and so on.

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what, how, what resembling, what marks, and what essence.

2.54

From "all such dharmas as these" below, the fourth concludes the two dharmas of realization and teaching: the Tathāgata directly sees them, not failing to directly see them.

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All such dharmas as these, the Tathāgata directly sees, and does not fail to directly see.

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For now, we have pointed out the textual locations; afterwards, we shall explain them individually according to the treatise.

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From "the treatise says" below is the second part, the treatise's explanation. Within the text there are two parts: first, generally explaining the entire sūtra; second, commenting on individual passages.

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[The treatise] says: From this point forward, it shows that the cause and fruit of the Dharma explained should be understood to be corresponding.

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As for the statement that 'the cause and fruit explained should be understood to be corresponding': speaking proximately, the single "Skillful Means" Chapter clarifies the meaning of cause and fruit—such passages as 'receiving, upholding, reading, and reciting the profound' clarify the meaning of cause, while 'the wisdom of the Buddhas is profoundly deep and immeasurable' and so forth clarify the meaning of fruit. Speaking comprehensively, this sūtra reveals only one principle, explains only the one vehicle, and teaches only the one person; therefore, it takes the cause and fruit of the one vehicle as its central theme.

2.60

From 'At that time the World-Honoured One' downward is the second part, citing the sūtra text to explain it. There are five sections of sūtra text, which form five divisions, as explained before. The initial text has two parts: first, citing the two sections of sūtra text where the Buddha arises from samādhi and addresses Śāriputra, and explaining them; next, citing the merits of the wonderful Dharma and the merits of the Dharma master, and explaining them.

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'At that time the World-Honoured One entered into a profound samādhi, with right mindfulness unmoving, and contemplating with knowledge as it truly is, arose calmly from the samādhi. Having arisen, he addressed Śāriputra':

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Regarding 'contemplating with knowledge as it truly is': the preceding phrase clarifies that right mindfulness is unmoving, meaning stillness at its utmost. 'Contemplating with knowledge as it truly is' means lucid discernment; lucid discernment means knowing the illness and recognizing the medicine. Regarding 'arose calmly from the samādhi': because knowing the illness and recognizing the medicine was already complete, and the time had arrived to dispense the medicine according to the illness, he therefore arose from samādhi. Regarding 'having arisen, he addressed Śāriputra': this brings forth the interlocutor.

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[This is] to manifest that the Tathāgata has attained sovereign power, and that when the Tathāgata enters samādhi, no one can startle or awake him.

2.64

Regarding 'to manifest that the Tathāgata has attained sovereign power': this explains the preceding 'right mindfulness unmoving' and 'contemplating with knowledge as it truly is'; through the sovereignty of the power of samādhi, he attains immobility of body and mind and observation as it truly is. 'When the Tathāgata enters samādhi, no one can startle him' explains 'arose calmly.' Because there are no external conditions to startle him, he is able to arise calmly from samādhi. The former clarifies that inwardly he possesses sovereign power; the present clarifies that there is no startling from external conditions. Both praise the samādhi of immeasurable meanings as possessing these two powers.

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From 'For what reason did he address only Śāriputra' downward explains the second point: the interlocutor. This further opens into two distinctions: first, explaining why he did not address the other śrāvakas; next, explaining why he did not address the bodhisattvas. Each contains two parts. The initial 'For what reason' is the question.

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For what reason did he address only the Venerable Śāriputra, and not address the other śrāvakas and so forth?

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From 'Because in accordance with profound wisdom' downward is the second part, the answer.

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Because in accordance with profound wisdom, he corresponds with the Tathāgata.

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Now he is expounding the great, equal wisdom; only Śāriputra's wisdom is foremost and corresponds with the Buddha, whereas the others are not like this. Therefore, he addressed only Śāriputra.

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Regarding 'For what reason did he not address the bodhisattvas', this is the third part, explaining why he did not address the bodhisattvas. First is the question; next is the answer.

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For what reason did he not address the bodhisattvas?

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In the answer, it first presents in general five reasons.

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There are five reasons.

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From 'First' downward, it individually explains the five reasons.

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First, for the sake of the task that the śrāvakas ought to perform; second, in order that the śrāvakas turn their minds toward great bodhi; third, to protect the listeners, fearing they might be faint-hearted; fourth, in order to cause other people to reflect well; fifth, so that the śrāvakas do not give rise to the mind that 'what was to be done is already accomplished.'

2.76

This only clarifies that there are five reasons regarding the śrāvakas, which is why he had to address them. First, 'for the sake of the task that the śrāvakas ought to perform': the "Parable Chapter" below states, 'Although I taught your nirvāṇa, it was only the exhaustion of birth and death, and not true extinction.' What ought to be performed now is solely the Buddha's wisdom. Bodhisattvas have already brought forth the Buddha-mind, practiced like the Buddha, and already performed the work of the Buddha's wisdom; hence there was no need to address the bodhisattvas. The śrāvakas have not yet performed the Buddha's work, and he wished to cause them to perform it; therefore, he addressed them. Second, 'in order that the śrāvakas turn their minds toward great bodhi': bodhisattvas have brought forth the mind toward the great path, so there was no need to address them. The śrāvakas have not yet turned; now he wished to cause them to turn, and therefore he had to address them. The former caused them to perform the Buddha-cause; the present clarifies turning toward the Buddha-fruit. Third, 'to protect the śrāvakas, fearing they might be faint-hearted': the śrāvakas fear that the Buddha path is long and distant, and therefore he had to address them. Bodhisattvas are not like this. Fourth, 'in order to cause other people to reflect well': outside of Śāriputra himself, the hosts of humans, devas, and bodhisattvas are all called 'other people.' [They reflect:] If the śrāvakas were originally not people who would become Buddhas, yet they are to attain Buddhahood, how could we not seek Buddhahood? This causes them to reflect upon this principle. Fifth, 'so that the śrāvakas do not give rise to the mind that what was to be done is already accomplished': the śrāvakas hold the attachment of preserving their own ultimate achievement, and therefore he had to address them. Bodhisattvas do not have this illness, so there was no need to address them.

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Regarding 'The wisdom of the Buddhas is profoundly deep and immeasurable', this is the second part, explaining the two kinds of merits, which has two distinctions. Within the explanation of the wonderful Dharma, there are two parts: first, a general explanation of the two kinds of profundity; second, a specific explanation of the profundity of the scriptures. The first also has two: first, the main explanation; second, citing the sūtra to indicate the place of explanation. Within the explanation, there are two: first, citing [the phrases]; second, explaining them. In citing them, it first cites the two section headings of 'wisdom' and 'profoundly deep.'

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'The wisdom of the Buddhas is profoundly deep and immeasurable':

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From 'In order to generate in the great assembly a mind of reverence' downward is the second part, the explanation. In terms of the text, there are two parts: first, generally giving rise to the two sections; next, individually explaining the two sections.

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In order to generate in the great assembly a mind of reverence, and the ultimate wish to hear what the Tathāgata expounds.

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At first, there should be a question: Why did the Buddha arise from samādhi and praise his wisdom as profoundly deep and immeasurable? Therefore it is explained: In order to generate in the great assembly a mind of reverence, and the ultimate wish to hear what the Tathāgata expounds.

2.82

From 'As for "profoundly deep"' downward is the second part, explaining the two section headings: first, explaining the section heading of 'profoundly deep'; second, explaining the section heading of 'wisdom.' In explaining the section heading of 'profoundly deep,' there are again three parts: first, generally clarifying the two kinds of profundity; second, specifically clarifying the profundity of realization; third, explaining the essence of profundity. The initial text presents the two kinds and encourages knowing them.

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As for 'profoundly deep', it shows that the meaning of the two kinds of profundity should be understood in this way.

2.84

From 'What are the two' downward, it enumerates the two kinds of profundity.

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What are the two? First is the profundity of realization, meaning that the wisdom of the Buddhas is profoundly deep and immeasurable. Second is the profundity of the scriptures (āgama), meaning that the gateway of their wisdom is profoundly deep and immeasurable. The word 'profoundly deep' is the general characteristic; the others are the specific.

2.86

The profundity of realization is the Dharma inwardly realized. As for the profundity of the scriptures (āgama): Shi Dao'an says, 'Āgama is translated as "tending toward nothingness."' Because it teaches that all dharmas tend toward the Dharma of ultimate emptiness, it is named 'tending toward nothingness.' Sengzhao says, 'Āgama is translated as "the refuge of Dharmas." It is the treasury of myriad goods, that to which all dharmas return.' However, āgama is strictly the foreign name for teaching, which applies to both the small and the great. The Four Āgamas and so forth are the small; the Nirvāṇa [Sūtra] mentions the 'vaipulya āgamas,' which are the great. Saying that 'profoundly deep' is the general characteristic and the others are specific characteristics means that this general and specific nature is because 'profoundly deep' applies to both realization and teaching, and hence is called general; yet because realization and teaching are distinct, they are called specific.

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From 'The profundity of realization has five kinds of manifestation' downward is the second part, specifically explaining the profundity of realization.

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The profundity of realization has five kinds of manifestation: first, profundity of meaning, referring to what meaning it relies upon to be profound; second, profundity of real essence; third, profundity of inward realization; fourth, profundity of reliance; fifth, supreme profundity.

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Regarding 'profundity of meaning': when I first explained the five profundities, I had not seen the intent of the text; only later, upon seeing the Foxing lun (Treatise on Buddha-nature) and the Śrīmālādevī Sūtra, did I come to awaken and understand. The Foxing lun, after explaining the five treasuries, cites the five treasuries of the Śrīmālā as proof. The tathāgatagarbha takes intrinsic nature as its meaning: all dharmas do not depart from intrinsic nature, taking selflessness as their characteristic. The meaning of 'intrinsic nature' determines that this single treasury is the essence of all dharmas; because all dharmas take thusness as their essence, there is not a single dharma that goes outside of thusness. This corresponds to the first, the meaning of 'nature,' among the five meanings in the treatise. In this treatise, it is called the 'profundity of essence.' Second is the dharmadhātu treasury, which takes 'cause' as its meaning; because the noble ones' contemplation of the stations of mindfulness and so forth all rely on this nature to serve as their cognitive object. The meaning here is: the dharmadhātu is the condition for the stations of mindfulness and the like. As a condition and an empowering condition, 'cause' corresponds to the meaning of 'cause' among the five meanings in the Mahāyānasaṃgraha, which in this treatise is the 'profundity of reliance.' Third is the dharmakāya treasury, which takes 'attainment' as its meaning. All noble ones rejoice with faith in the correct nature, enabling all noble ones to attain the Tathāgata's merits. This is what the Mahāyānasaṃgraha states in its third point as the meaning of 'treasury.' It is concealed by all false and deceptive dharmas, and cannot be taken as an object by ordinary people or the two vehicles; thus here it differs slightly. However, the Foxing lun takes the time of manifestation as its meaning, and therefore says that the dharmakāya treasury takes 'attainment' as its meaning. The Mahāyānasaṃgraha speaks on the basis of the time of concealment, and therefore says 'treasury.' This is what is here called the 'profundity of realization.' Fourth is the supramundane supreme treasury, which takes 'reality' as its meaning. 'Mundane' has three meanings: first, capable of being eradicated by antidotes; second, the deluded mind perishing thought-moment by thought-moment; third, having inverted views within and failing to attain the noble Dharma. Endowed with these three meanings, it is called 'mundane'; surpassing those three meanings, it is called 'supramundane.' This is the fourth meaning of 'reality' among the five meanings in the Mahāyānasaṃgraha, which in this treatise is the 'supreme profundity.' Fifth is the inherently pure treasury, which takes 'secret' as its meaning. If all dharmas accord with this nature, they are called internal, which is correct and not heterodox; if they run counter to this principle, they are external, which is heterodox and not correct. This is the 'profundity' meaning in the Mahāyānasaṃgraha. In this treatise, 'what meaning it relies upon to be profound'—these five treasuries are one in essence, but differentiated according to meaning. They all take thusness as their essence, and hence it is called the 'meaning of essence.' Thusness serves as the cause for the contemplative practice of the noble ones, and hence is called the 'meaning of cause.' Realizing this thusness constitutes the dharmakāya, and hence is called the 'meaning of attainment.' This thusness surpasses the mundane, and hence is called the 'supreme meaning.' It is profound and subtle, and hence is called the 'secret meaning.' When the Mahāyānasaṃgraha initially clarifies the gateway of reliance for all dharmas, it distinguishes five meanings for the fruit, all of which represent the intent of the Foxing lun and the Śrīmālādevī Sūtra. Now these five kinds are all meanings of the five treasuries, though their order is slightly different. Now, explaining that the 'profundity of essence' is the first, the profundity of the tathāgatagarbha; the 'profundity of inward realization' is the dharmakāya treasury; the 'profundity of attainment' is the 'profundity of reliance', which is the dharmadhātu treasury; the 'supreme profundity' is the supramundane supreme treasury; and 'what meaning it relies upon to be profound' is the inherently pure treasury. Question: Why explain only these five kinds, neither more nor less? Answer: The first is the Buddha-nature residing in intrinsic nature; the second is arising contemplative practices relying on the Buddha-nature residing in intrinsic nature, which is the brought-forth Buddha-nature; the third is the attained Buddha-nature; the fourth praises these three kinds as non-existent in the mundane world; the fifth, the profundity of meaning, is solely the realm of the Buddha. These five exhaustively encompass all meanings of the Buddha's work. Question: Why clarify these five matters? Answer: Now the Buddha expounds the one vehicle, wishing to cause sentient beings to become Buddhas. The principle of becoming a Buddha must be endowed with these five; therefore, right at the beginning, he distinguishes them. If one says that the Lotus Sūtra has not yet clarified Buddha-nature, one destroys these five meanings, and one's sinful karma is boundless. If one understands these five meanings, one's blessings and wisdom are immeasurable.

2.90

Regarding 'For what reason is it profound', this is the third part, directly explaining the essence of profundity.

2.91

For what reason is it profound? Because of great bodhi. Great bodhi refers to the anuttarā-samyak-saṃbodhi realized by the Tathāgata. Furthermore, 'profound' means that which all śrāvakas, pratyekabuddhas, and so forth are incapable of knowing; therefore, it is called profound.

2.92

This specifically brings forth the essence of profundity, taking unsurpassed bodhi as the actual essence of profundity. Bodhi transcends speech and thought, and therefore is called profound. From 'Furthermore, "profound"' downward: the former clarified the profundity of its own essence; the present clarifies that the two vehicles cannot fathom it, and therefore it is called profound.

2.93

Regarding 'wisdom': the explanation of the gateway of profundity above is concluded; now it explains the gateway of wisdom.

2.94

[The Treatise says:] "Speaking of 'wisdom', it is because of the meaning of all modes [of knowledge] and all-knowledge."

2.95

Regarding "because of the meaning of the knowledge of all modes and all-knowledge": "all modes" refers to the knowledge of all modes (sarvākārajñatā). The Dazhidulun states: "The gate of wisdom is called 'modes'." "Modes" (種) means distinct categories (種別); because the gates of wisdom have distinct categories and are not identical, they are called "modes". Regarding "because of the meaning of the knowledge of all-knowledge (sarvajña-jñāna)": one explanation says that because it is the knowledge of the omniscient person (sarvajña), the character "knowledge" (智) is doubled. Another explanation says: because it is that which is known by all-knowledge, it is called "knowledge-knowledge" (智智).

2.96

From "As the sūtra [says]" onward is the second [part], adducing the sūtra to indicate the passage being explained.

2.97

As the sūtra [says]: "The wisdom of the Buddhas is profoundly deep and measureless; its gate of wisdom is difficult to see, difficult to awaken to, difficult to know, difficult to understand, and difficult to enter, unable to be known by any of the śrāvakas or pratyekabuddhas."

2.98

Regarding "Speaking of the profundity of the āgama": previously, up to this point, the two kinds of profundity were explained in general; now, secondly, the profundity of the āgama is explained specifically. Treating the general first and the specific later is throughout Tianqin's method of interpreting sūtras. There are two parts to the text: first, restating "profundity of the āgama" as the section heading.

2.99

[The Treatise says:] "Explaining the profundity of the āgama,"

2.100

From "manifesting eight kinds" downward is the second [part], the explanation. First, it explains in general that there are eight.

2.101

[The Treatise says:] "manifesting eight kinds."

2.102

From "First, receiving, upholding, reading, and reciting" onward specifically explains the eight kinds, which constitute eight gates. In each of them there are two parts: first, stating the name; from "As the sūtra [says]" downward, citing the sūtra as proof.

2.103

[The Treatise says:] "First is the profundity of receiving, upholding, reading, and reciting, as the sūtra [says]: 'The Buddha formerly drew near to and made offerings to immeasurable hundreds of thousands of myriads of koṭis of countless Buddhas.'"

2.104

Question: The sūtra says, "drew near to and made offerings to immeasurable Buddhas"; how is this "receiving, upholding, reading, and reciting"? Answer: The reason he drew near and made offerings was because he wished to receive, uphold, read, and recite.

2.105

[The Treatise says:] "Second is the profundity of practice."

2.106

[The Treatise says:] "Second is the profundity of practice,"

2.107

Having previously received, upheld, read, and recited, now he practices as taught. Furthermore, the previous one was the wisdom of hearing, while this one is the wisdom of contemplation. Furthermore, the previous one was faithful acceptance, while this one is cultivation and practice. Question: How was the previous one faith? Answer: Nāgārjuna says, "Due to the power of faith one accepts, and due to the power of mindfulness one upholds." Thus we know that the previous one was faith.

2.108

[The Treatise says:] "as the sūtra [says]: 'in the presence of the Buddhas, he fully practiced all the dharmas cultivated for anuttarā samyaksaṃbodhi.'"

2.109

[The Treatise says:] "Third is the profundity of fruition practice."

2.110

[The Treatise says:] "Third is the profundity of fruition practice,"

2.111

The previous one was the wisdom of contemplation; this one is the wisdom of cultivation. Because the three wisdoms are complete and close to the sense of the fruition, it is called "fruition practice". Furthermore, the two wisdoms are the cause, so the wisdom of cultivation is taken as the fruit.

2.112

[The Treatise says:] "as the sūtra [says]: 'Śāriputra, the Tathāgata has already, through vigorous diligence over immeasurable hundreds of thousands of myriads of koṭis of nayutas of kalpas, accomplished what was to be done.'"

2.113

[The Treatise says:] "Fourth is the profundity of the mind of increasing merit."

2.114

[The Treatise says:] "Fourth is the profundity of the mind of increasing merit,"

2.115

The previous were the three wisdoms; this is the wisdom of realization. The wisdom of realization refers to the later portion of the wisdom of cultivation, in which one begins to realize and attain the dharmakāya of thusness; therefore it is called "the mind of increasing merit".

2.116

[The Treatise says:] "as the sūtra [says]: 'His name is heard everywhere.'"

2.117

[The Treatise says:] "Fifth is the profundity of the mind of delightful and wonderful matters."

2.118

[The Treatise says:] "Fifth is the profundity of the mind of delightful and wonderful matters,"

2.119

The four kinds above explained the profundity of the cause; from here on, the latter four kinds explain the profundity of the fruit. "Delightful and wonderful matters" refers to great nirvāṇa.

2.120

[The Treatise says:] "as the sūtra [says]: 'Śāriputra, the Tathāgata has ultimately accomplished rare dharmas.'"

2.121

[The Treatise says:] "Sixth is the unexcelled profundity."

2.122

[The Treatise says:] "Sixth is the unexcelled profundity,"

2.123

The fifth is the fruit of nirvāṇa; the sixth is the fruit of bodhi; these are indeed the ninth and twelfth excellent marks in the Mahāyānasaṃgraha. The previous one is also the fruit of fruits (phala-phala), whereas this one is the fruit itself. Furthermore, the previous one is the dharmakāya, whereas this one is the saṃbhogakāya (or nirmāṇakāya).

2.124

[The Treatise says:] "as the sūtra [says]: 'Śāriputra, the dharmas difficult to understand can be known by the Tathāgata.'"

2.125

[The Treatise says:] "Seventh is the profundity of entry."

2.126

[The Treatise says:] "Seventh is the profundity of entry, because the meaning of words, sentences, and verses is difficult to attain, and he abides and sustains them with sovereign mastery, unlike non-Buddhists who speak of the dharma of causes and conditions; [hence] it is called profundity,"

2.127

Speaking in terms of the three bodies, this is now the nirmāṇakāya. Distinguishing between oneself and others, the previous two are called virtues for oneself, and the latter two are virtues of transforming others. Regarding "profundity of entry": the Tathāgata expounds the teaching to cause people to awaken and enter; regarding the principle, he can abide and sustain it with sovereign mastery, unlike non-Buddhists who speak of the dharma of causes and conditions. What non-Buddhists preach falls either into wrong causes or into no-cause. Furthermore, "causes and conditions" refers to the "reason why"; the "reason why" is the meaning. The teachings of non-Buddhists have words without meaning; the Buddha's Dharma is not like that.

2.128

[The Treatise says:] "as the sūtra [says]: 'Śāriputra, as for the dharmas difficult to understand, what the Buddha Tathāgatas preach according to what is appropriate is difficult to understand in its purport.'"

2.129

[The Treatise says:] "Eighth is the profundity of upholding not in common with the two vehicles."

2.130

[The Treatise says:] "Eighth is the profundity of upholding that which is not performed in common with śrāvakas and pratyekabuddhas,"

2.131

The previous one was not in common with non-Buddhists; this one is not in common with the two vehicles. As for saying "that which is performed and upheld": whatever the Buddha Tathāgatas undertake, perform, construct, and uphold of the Buddha Dharma is completely beyond what can be known by the two vehicles.

2.132

[The Treatise says:] "as the sūtra [says]: 'unable to be known by any of the śrāvakas or pratyekabuddhas.'"

2.133

Regarding "Having thus spoken of the merits of the wondrous Dharma": previously, up to this point, the merits of the wondrous Dharma were specifically explained; now the author of the Treatise concludes in general, to cause people to recognize the delimitations.

2.134

[The Treatise says:] "Having thus spoken of the merits of the wondrous Dharma,"

2.135

Regarding "Next is to speak of the Tathāgata's merits as a Dharma master": secondly, it explains the merits of a Dharma master. There are two parts to the text: first, explaining in general the merits of a Dharma master; second, specifically explaining the merits of a Dharma master. Previously, in explaining the merits of the wondrous Dharma, it was also first general and then specific: the two kinds of profundity were general, and the profundity of the āgama was specific. Here too, it explains the general and the specific. Within the general there are two parts: first, the author of the Treatise generally indicates the merits of a Dharma master; second, citing the sūtra as proof.

2.136

[The Treatise says:] "it should be known that next is spoken the accomplishment of the Tathāgata's merits as a Dharma master."

2.137

The merit of the wondrous Dharma is the virtue for oneself; the merit of a Dharma master is the virtue of transforming others. One must first have the virtue for oneself and only then transform others; hence it says "next is spoken".

2.138

From "As the sūtra [says]" downward, next the sūtra is cited as proof.

2.139

As the sūtra [says]: "Why is this? Śāriputra, the Buddha Tathāgatas have accomplished the cause of sovereign preaching."

2.140

Regarding "have accomplished the cause of sovereign preaching": having the virtue of sovereignly preaching the Dharma, this virtue is itself the cause of preaching the Dharma; hence it says "cause of sovereign preaching". Question: Previously, the seventh and eighth also had the sense of preaching the Dharma and were already a Dharma master; why is it distinguished only upon arriving here? Answer: The author of the Treatise made a grand division into two chapters, and so opened two gates. The first chapter was not without a Dharma master, and the latter section also has the wondrous Dharma. Furthermore, the previous seventh and eighth merely explained the Tathāgata's spoken teachings and the like as not being in common with non-Buddhists and the two vehicles, and had not yet directly explained transforming living beings. Now it directly explains transforming living beings; hence they are named the merits of a Dharma master.

2.141

From "Because the Tathāgata has accomplished four kinds of merits" downward is the second [part], explaining the Tathāgata's merits as a Dharma master. There are two parts to the text: first, briefly explaining the four kinds of merits; second, extensively explaining the four kinds of merits; which is also to say that first is presenting the sections, and later is the explanation. Within the first there are again two: first, the author of the Treatise explains in general the four kinds of merits; second, citing the sūtra to specifically explain the four kinds of merits, which explains the above "cause of sovereign preaching", because by possessing the four kinds of merits he is able to preach the Dharma.

2.142

[The Treatise says:] "Because the Tathāgata has accomplished four kinds of merits, he is able to save living beings."

2.143

The four kinds of merits are the cause of preaching.

2.144

From "What are the four?" downward, second is citing the sūtra to specifically explain the four kinds of merits, which constitute four distinct sections. In each of them there are three parts: first, stating the name; second, citing the sūtra as proof; third, explaining the sūtra. The words "accomplishment of abiding" state the name.

2.145

[The Treatise says:] "First is the accomplishment of abiding,"

2.146

He abides in various skillful means to deliver and liberate living beings; therefore it is called "abiding". In some recensions of the Treatise it is written with the character "going" (往). As for what is called "going": living beings are of two kinds: first, turning their backs on the Small and heading toward the Great is called "coming", like the poor son returning toward his native country until he finally reaches his father's house; second, turning their backs on the Great and heading toward the Small is called "going", also like the poor son turning his back on the house and leaving. The Buddha is also of two kinds: first, the saṃbhogakāya, which for the sake of living beings with great aspiration is called "coming"; second, the nirmāṇakāya, accomplishing living beings, like that elder holding a dung-removal vessel and going to where his son is. Now here, the eight phases of achieving awakening are precisely the meaning of "going"; hence it is called "the skillful means of going".

2.147

From "As the sūtra [says]" downward, second is citing the sūtra.

2.148

[The Treatise says:] "as the sūtra [says]: 'Śāriputra, the Tathāgata has accomplished various skillful means.'"

2.149

Regarding "various skillful means": third is explaining the sūtra.

2.150

[The Treatise says:] "As for 'various skillful means', it is because he descends from Tuṣita Heaven up to manifesting entry into nirvāṇa."

2.151

The eight phases of achieving awakening are precisely eight skillful means; hence it says "various". If according to the Foxing lun (Treatise on Buddha-nature), there are fourteen kinds of skillful means: 1. manifesting previous life events; 2. manifesting birth in Tuṣita Heaven; 3. descending from heaven and receiving intermediate existence; 4. entering the womb; 5. emerging from the womb; 6. learning arts and skills; 7. childhood games; 8. leaving home; 9. ascetic practices; 10. going to the Bodhi tree; 11. crushing the army of Māra; 12. realizing the Buddha path; 13. turning the Dharma wheel; 14. entering parinirvāṇa.

2.152

"Second is the accomplishment of teaching and transforming" explains the second, which also has three divisions: first, stating the section heading; second, citing the sūtra; third, explaining the sūtra.

2.153

[The Treatise says:] "Second is the accomplishment of teaching and transforming,"

2.154

Regarding "accomplishment of edification": the Tathāgata is able to know the profound and pure causes and conditions; he admonishes [beings] concerning defiled dharmas to cause them to abandon them, and encourages them concerning pure dharmas to cause them to cultivate them. Because he possesses the two approaches of admonition and encouragement, it is called "edification".

2.155

From "as the sūtra states" below, it cites the sūtra second.

2.156

[Treatise:] As the sūtra states, "due to various kinds of knowledge and vision".

2.157

From "'various kinds of knowledge and vision' means manifesting the various causes of defilement and purity" below, it explains the sūtra third.

2.158

[Treatise:] "Various kinds of knowledge and vision" means manifesting the various causes of defilement and purity.

2.159

Because there are defilement and purity, they are termed "various kinds". If one relies on the Mahāyānasaṃgraha, the ālayavijñāna is the cause of all defilement and purity; thus its verse says: "This realm has no beginning in time; / it is the support of all dharmas. / Because it exists, there are defilement and purity, / as well as the attainment of nirvāṇa." Another explanation: relying on the Śrīmālādevīsūtra, the tathāgatagarbha is the cause of defilement and purity, because defilement and purity rely on the tathāgatagarbha. Second, to discuss it in common terms: all defiled afflictions are the causes of the defiled dharmas of saṃsāra, and the undefiled is the cause of the pure dharmas of nirvāṇa, as broadly explained in the section on numerous terms, and in the Śrīmālādevīsūtra, where saṃsāra relies on the tathāgatagarbha. In a comprehensive explanation: seeds of defilement and purity are the causes of saṃsāra, and the undefiled perfuming is the cause of nirvāṇa. The Buddha inwardly knows these two and outwardly manifests them for beings; hence he is called a Dharma master. One recension of the treatise reads "the various causes of defilement and purity". Now I say that knowing the causes of defilement and purity exhaustively encompasses the meaning of knowing causes. If one only says "causes of purity", one would only know purity and not defilement, failing to exhaustively encompass the meaning of causes.

2.160

"Third, ultimate accomplishment of merit" explains the third [heading]. It also has three divisions: first, introducing [the heading]; next, citing proof; and afterwards, explaining.

2.161

[Treatise:] Third, ultimate accomplishment of merit.

2.162

And regarding the statement "ultimate accomplishment of merit", it is further explained in reliance on two later passages: First, below it says, "being replete with all merits such as the powers and fearlessnesses" is called ultimate accomplishment of merit. Second, relying on the later text, "possessing the contemplations of personal selflessness and phenomenal selflessness"—such merit exists only within the Mahāyāna Dharma, and is therefore called "ultimate accomplishment".

2.163

From "as the sūtra states" below, it cites the sūtra proof second.

2.164

[Treatise:] As the sūtra states, "due to various kinds of mindful contemplation".

2.165

"Various kinds of mindful contemplation" explains the sūtra third.

2.166

[Treatise:] "Various kinds of mindful contemplation" is because expounding the causes and conditions for accomplishing that teaching accords with the nature of dharmas.

2.167

Next, regarding "expounding the causes and conditions for accomplishing that teaching": one who wishes to expound the Dharma must necessarily accomplish the various virtues, which are the causes and conditions for expounding the Dharma. Only when there are causes and conditions for expounding the Dharma can one accord with the various dharmas; and only when one accords with the various dharmas can one expound the Dharma. Previously, the third [heading] of knowing the causes of defilement and purity clarified that the Buddha knows existent dharmas; here, revealing the contemplation of the two selflessnesses—personal and phenomenal—means knowing empty dharmas. Because he fully knows both emptiness and existence, he is called a Dharma master. Question: Why is it called "various kinds of mindful contemplation"? Answer: Possessing both personal and phenomenal selflessness is called "various kinds".

2.168

"Fourth, accomplishment of exposition" also has three parts. First, introducing [the heading].

2.169

[Treatise:] Fourth, accomplishment of exposition.

2.170

From "as the sūtra states" below, it cites the sūtra.

2.171

[Treatise:] As the sūtra states, "due to various kinds of words and phrases".

2.172

"Various kinds of words and phrases" explains the sūtra third.

2.173

[Treatise:] "Various kinds of words and phrases" means that with the four unobstructed knowledges, relying on whatever names, words, and phrases, he expounds them in accordance with whatever sentient beings are capable of receiving them.

2.174

"Relying on whatever names, words, and phrases" explains the "various kinds of words and phrases" above. "In accordance with whatever sentient beings" means in accordance with the myriad kinds of sentient beings; hence there are various kinds of words and phrases. However, Master Kumārajīva's sūtra text lacks these four kinds of merits, saying merely: "Ever since I attained Buddhahood, through various causes, conditions, and parables, I have broadly expounded the verbal teachings." "Various causes and conditions" should correspond to the third of the four. "Broadly expounded the verbal teachings" can correspond to the fourth merit. "Various parables" can correspond to the second. It lacks the first, "various skillful means". Why is this? Because all skillful means are subsumed within the countless skillful means; thus at the beginning there is no separate "skillful means". Question: What is the sequence of these four kinds of merit? Answer: All Buddhas abide in the eight aspects of attaining awakening. The first clarifies the merit of abiding. As for why they abide in the eight aspects: the Tathāgata knows defilement and knows purity. In order to cause sentient beings to abandon defilement and attain purity, there is the second, the merit of edification. To transform beings, one must inwardly be replete with all virtues, thereby according with the Dharma; hence there is the third, ultimate merit. With virtues replete within, he skillfully expounds them outwardly; hence there is the fourth, the merit of expounding the Dharma. These four encompass the meaning of transforming beings; hence they are collectively called the merits of a Dharma master.

2.175

From "there is another meaning" below, the second part elaborates the four skillful means, and also explains the section headings. Explaining the section headings should have formed four distinct divisions, but the treatise master broadly divides them into two, explaining the first three skillful means as one category, and explaining the fourth as another category. The first three skillful means have two [levels]: first, the explanation according to the sūtra; second, the explanation according to the treatise. The explanation according to the sūtra has three parts. Within each section there are three parts: first, introducing [the heading]; second, citing proof; and third, explaining the sūtra.

2.176

[Treatise:] There is another meaning: "various skillful means" means manifesting all the false teachings of the non-Buddhists, because they have various faults such as these; and also "various skillful means" means manifesting the correct Dharma of the Buddhas, because it has various merits such as these.

2.177

Regarding "there is another [meaning]": because the previous clarification of the skillful means of the eight aspects was not yet exhaustive, and he now wishes to explain broadly, he says "there is another meaning". "Various skillful means" introduces "various". From "manifesting" onward, it explains "various". There can be three sections of "various": first, manifesting the various faults of false teachings, such as the ninety-six varieties; second, manifesting the various merits of the Buddha's correct Dharma—briefly stated as the five vehicles, and broadly having eighty thousand treasuries of Dharma; third, the false constitutes one kind and the correct constitutes one kind, hence it says "various".

2.178

From "as the sūtra states" below, it cites proof. Regarding the text, there are two parts: first, directly clarifying the countless skillful means.

2.179

[Treatise:] As the sūtra states: "Śāriputra! Ever since I attained Buddhahood, I have broadly expounded the verbal teachings through countless skillful means,

2.180

Second, from "guiding" onward, it explains the intention behind expounding the skillful means.

2.181

[Treatise:] guiding sentient beings away from various attachments to enable them to attain liberation".

2.182

"Furthermore, countless skillful means" thirdly explains the sūtra. Regarding the text, there are two parts: first, explaining the countless skillful means; second, explaining the aforementioned intention behind expounding the skillful means.

2.183

[Treatise:] Furthermore, "countless skillful means" means to cause them to enter into wholesome dharmas. Furthermore, "skillful means" means to sever doubts concerning skillful means. Furthermore, "skillful means" means to cause them to enter into the superior, supreme wisdom. Furthermore, "skillful means" means to gather in sentient beings relying on the four means of embracing to cause them to attain liberation.

2.184

Herein four kinds of skillful means are clarified; I now explain them with three meanings: First, for sentient beings who have not yet entered wholesome dharmas, causing them to enter the wholesome. Although they have entered wholesome dharmas, they have not yet attained freedom from doubt; hence he severs their doubts for them. Although they have severed doubts, they have not yet entered supreme wisdom; hence he causes them to attain supreme wisdom. Although they have entered supreme wisdom, they have not yet attained liberation; hence he causes them to attain liberation. Second, these are precisely the four heavy burdens in the Śrīmālādevīsūtra. What are the four? First, for sentient beings who have heard nothing and are without dharma, he expounds the human and heavenly vehicle to cause them to enter wholesome dharmas. Second, he expounds the śrāvaka vehicle to sever their doubts concerning the four truths; hence it says "to sever doubts". Third, he expounds the pratyekabuddha vehicle to cause them to enter supreme wisdom, because the wisdom of a pratyekabuddha surpasses the wisdom of a śrāvaka. Fourth, through skillful means he expounds the Mahāyāna for them, and within the Mahāyāna embraces them through the four means of embracing: embracing them through giving to make them his retinue; embracing them through affectionate speech to cause them to arouse the bodhicitta; embracing them through beneficial action to cause their wholesome roots to increase; and embracing them through cooperative conduct to cause them to attain Buddhahood. Third, relying on the Treatise on Buddha-Nature, they destroy four obstacles for four kinds of persons, accomplishing four causes and attaining four fruits; thus neither more nor less, only four kinds are clarified. The first skillful means destroys the obstacle of lack of faith in icchantikas, causing them to have faith and rejoice in the Mahāyāna, to accomplish the seed of great purity. The second skillful means destroys the non-Buddhists' obstacle of the false mark of self, causing them to attain prajñā, becoming the seed of the great self. As for saying "severing doubts", there is no illusory self, but there is the self of buddha-nature; within the dharmas of existence and non-existence, various doubts are severed. The third skillful means destroys the śrāvakas' obstacle of fear of saṃsāra, causing them to accomplish the samādhi that shatters space, becoming the seed of great bliss. Because this seed surpasses the previous two skillful means, it is called "supreme wisdom". Moreover, the first is inferior, the next is middling, and the last is superior; hence it is called "higher". The fourth destroys the pratyekabuddhas' obstacle of cherishing their own bodies, causing them to accomplish great kindness and great compassion, becoming the seed of great permanence, because pratyekabuddhas lack compassion. Now clarifying the four means of embracing is precisely great compassion.

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法華論疏 — Classical Chinese