法華論疏 3
English (machine translation) 3
- Language
- English
3.1
Composed by Hu Jizang
3.2
From here below explains the "Parable Chapter." First, Śāriputra expresses his understanding. The general meaning of this text is: above, the explanation of the "Skillful Means Chapter" caused practitioners of the Small Vehicle to awaken and enter the ekayāna and receive vyākaraṇa. Now, explaining that the Small Vehicle awakens and enters the ekayāna, he ultimately reproaches himself for the faults of the Small Vehicle. As for the text, there are two parts: first, citing the two verses of the sūtra; next, the treatise's explanation.
3.3
Parable Chapter
3.4
The Venerable Śāriputra spoke in verse, saying:
"The golden color and thirty-two [marks],
the ten powers and all the liberations—
sharing equally in the one Dharma,
yet I did not obtain these things.
The eighty kinds of exquisite characteristics,
the eighteen unshared dharmas—
all such merits as these,
I have entirely lost."
3.5
The treatise's explanation has two parts: first, asking the intent of the verse; second, explaining the intent of the verse. "The treatise says: What meaning does this verse demonstrate?" is asking the intent of the verse.
3.6
The explanation says: "What meaning does this verse demonstrate?"
3.7
From "Śāriputra reproached himself" below is the second part, answering and explaining the intent of the verse. As for the text, there are also two parts: first, listing the section headings of self-reproach; next, explaining the section headings of self-reproach, which simultaneously interprets the verse. Within the first there are also three parts: first, generally stating self-reproach; second, specifically clarifying self-reproach. From "Therefore, Śāriputra" below, it generally concludes.
3.8
"Śāriputra reproached himself, saying: 'I did not see the Buddhas, did not go to the Buddhas' places, did not hear the Buddha preach the Dharma, did not make offerings to or revere the Buddhas, had no deeds of benefiting sentient beings, and regressed regarding unobtained dharmas.'"
3.9
Self-reproach altogether lists six phrases: First, not seeing the Buddha, which means Śāriputra only encountered Aśvajit, and at that time did not see the Buddha. Second, not going to the Buddha's place means that when he encountered Aśvajit, he did not go to the Buddha's place. Third, not hearing the Buddha preach the Dharma means that when he encountered Aśvajit, he heard the teaching of the three truths and attained the path, never hearing the Buddha preach the Dharma. Fourth, not making offerings means that when he encountered Aśvajit, he did not make offerings to the Buddha. Fifth, not revering means that when he encountered Aśvajit, he had not revered the Buddhas. Sixth, having no deeds of benefiting sentient beings means that when he encountered Aśvajit, he had no mind to benefit beings and no beneficial deeds. The first five clarify the lack of an upward-seeking mind; the latter one clarifies the lack of a downward-benefiting mind. Regressing regarding unobtained dharmas means: he should have obtained the six matters mentioned above, but he only seized the small fruit and ultimately did not obtain them; therefore it is called "regressing."
3.10
From "Therefore, Śāriputra" below is the third part, concluding the self-reproach.
3.11
"Therefore, Śāriputra made such self-reproaches as these."
3.12
"Not seeing the Buddha": the second part explains the above six sections, simultaneously interpreting the two verses. First it explains the first section heading, not seeing the Buddha.
3.13
"Not seeing the Buddhas demonstrates that he did not see the great person's marks of the Buddhas, the Tathāgatas, and therefore did not give rise to a mind of reverence and offering."
3.14
Because of not seeing the Buddha, he did not give rise to a mind of reverence and offering.
3.15
"Not going to the Buddha's place" explains the second section heading.
3.16
"Not going to the Buddha's place demonstrates the power to teach and transform sentient beings."
3.17
If he had gone to the Buddha's place and known that the Buddha possesses the power to demonstrate teaching and transforming sentient beings, he would not have seized the small fruit. Now, having ended up not going to the Buddha's place, he seized the small fruit and lost the power to transform beings.
3.18
"Emitting golden radiance": above, it explained the two sections; now it interprets the verse. Question: Why does the treatise master make this explanation? Answer: Above there are two phrases: first, not seeing the Buddha; second, not going to the Buddha's place. If one sees the Buddha and goes to the Buddha's place, one then sees the Buddha emitting golden radiance and the thirty-two marks. These two meanings complement each other; therefore they are explained together.
3.19
"Emitting golden radiance demonstrates that the Buddha himself, in his own body and in different bodies, has attained immeasurable merits."
3.20
"Emitting golden radiance" cites the first verse's "golden color and thirty-two." "Demonstrating seeing the Buddha's own body and different bodies" uses the subsequent seeing of the Buddha to explain the previous fault of not seeing the Buddha. "Own body" is the original body; "different bodies" refers to the transformation bodies. Seeing these two bodies, one obtains immeasurable blessings. One should know that previously not seeing the Buddha and not going to the Buddha's place caused the loss of immeasurable blessings.
3.21
"Hearing the preaching of the Dharma" explains the third section heading.
3.22
"Hearing the preaching of the Dharma demonstrates being able to perform deeds of benefiting all sentient beings."
3.23
"Demonstrating being able to perform deeds of benefiting all sentient beings" explains the section heading. If one hears the Buddha preach the Dharma and knows that the Buddha is able to perform deeds of benefit, one will not seize the small fruit. Now, not having heard the Dharma, one did not know this matter, and therefore seized the small fruit.
3.24
"Powers" explains the words "ten powers" in the first verse. The Buddha precisely abides in the ten powers to preach the Dharma, being able to perform deeds of benefiting beings. These two illuminate each other; therefore they are explained together in one place.
3.25
"Powers demonstrates that sentient beings have doubts, and relying on the ten powers, he severs their doubts."
3.26
First, it cites the section heading on "power." As for "revealing that sentient beings have doubts and that they are severed in reliance on the ten powers," this explains the section heading. The ten powers specifically clarify the severing of doubts, as stated in the *Abhidharmahṛdaya-śāstra* (*Zaxin lun*).
3.27
As for "making offerings," this explains the fourth section heading.
3.28
"Making offerings: because of revealing the power to teach and transform sentient beings."
3.29
Because through making offerings to the Buddha, one understands that the Buddha reveals the power to teach and transform sentient beings. Now, if one ultimately does not make offerings, one will not understand this matter. Furthermore, the reason the Buddha should be offered to is that the Buddha possesses the power to transform beings. If I make offerings to the Buddha, I too will attain this power and will not realize the lesser fruit. Because one does not make offerings to the Buddha and grasps the lesser fruit, one loses the power to transform beings.
3.30
As for "the eighteen distinct qualities," this explains the second line of the second verse. Because the Buddha has the eighteen distinct qualities and is free from all faults, he is worthy of offerings. The two meanings complement each other, and are therefore explained together in one place.
3.31
"The eighteen distinct qualities: because of revealing freedom from all obstacles."
3.32
First, it cites the section heading on the distinct qualities. From "revealing freedom" onward, it explains the meaning of the distinct qualities. Because of being free from all faults of obstacles, they are called distinct qualities. Question: Why are the eighty minor marks not explained? Answer: These are still subsumed under the thirty-two golden-colored [marks]. Furthermore, they are subsumed under seeing the Buddha and so forth, and therefore are not explained separately.
3.33
As for "revering," this explains the fifth section heading.
3.34
"Revering: because of revealing the generation of immeasurable merit, and attaining liberation in reliance on the Tathāgata's teaching."
3.35
First, it cites the heading; from "revealing" onward, it explains the heading, which explains the intention of revering. Because of revering the Buddha, one attains immeasurable merit and attains liberation. Because of not revering the Buddha, one loses this benefit. Question: Why does it explain merit and liberation, but not explain the sixth [heading], the matter of not benefiting sentient beings? Answer: Revering the Buddha to attain merit and attain liberation is itself the matter of benefiting sentient beings. Furthermore, the matter of not benefiting sentient beings is a general statement, as each of the above lines contains this statement, so it is not explained separately.
3.36
As for "by means of the selflessness of persons and the selflessness of phenomena," this explains the line "such merits as these" in the second verse.
3.37
"Because by means of the selflessness of persons and the selflessness of phenomena, all phenomena are entirely equal,"
3.38
Because the two selflessnesses encompass all merits completely, and are also supreme among all merits. Alternatively, these words explain the above matter of not benefiting sentient beings, and can also re-explain the above attaining of liberation in reliance on the Buddha's teaching.
3.39
From "therefore Śāriputra" onward, it explains the fourth line of the verse, "yet I have already lost them all." Furthermore, as for the sequence of this passage: first, it indicated the reprimand for falling back from unobtained dharmas; next, it explained self-reprimand for falling back from unobtained dharmas; now, it concludes self-reprimand for falling back from unobtained dharmas.
3.40
"Therefore Śāriputra reprimanded himself, saying: 'I have not attained such dharmas, because I have fallen back among what has not been attained.'"
3.41
As for "From here on, for seven kinds of people": in examining the intention of the treatise, above, in the Skillful Means Chapter, the ekayāna dharma was taught generally for sentient beings; hence the later text of the treatise says, "The five sections of the Skillful Means Chapter are only to break the two and return to the one. From the Parable of the Burning House to the end of the sūtra, it specifically breaks the afflictions of ten kinds of people." Next, it clarifies the ten kinds of unexcelled meanings. With respect to the text, there are two parts: first, breaking the afflictions of ten kinds of people; next, clarifying the ten kinds of unexcelled [meanings]. The first also has two parts: first, it lists the exhortation to understand the counteractions and what is to be counteracted for the seven kinds of ordinary beings; next, it clarifies the exhortation to understand the counteractions and what is to be counteracted for noble beings without defilements. With respect to the first, there are again four parts: 1. identifying the persons for whose sake it is taught; 2. clarifying the counteractions; 3. distinguishing what is to be counteracted; 4. exhorting to understand. As for "sentient beings endowed with defilements and of an impure nature," this clarifies the persons for whose sake it is taught.
3.42
"From here on, next, for seven kinds of sentient beings endowed with defilements and of an impure nature,"
3.43
"Endowed with defilements" clarifies that they are ordinary beings; being defiled by afflictions, they are called "of an impure nature."
3.44
As for "speaking seven parables," this is the second, clarifying the counteractions.
3.45
"[he] speaks seven parables,"
3.46
As for "to counteract seven kinds of adhimāna," this is the third, clarifying what is to be counteracted.
3.47
"to counteract seven kinds of minds of adhimāna."
3.48
These seven kinds of people all elevate themselves with respect to the superior dharmas, and being arrogant, do not seek them; hence it is called adhimāna.
3.49
From "this meaning should be known" onward is the fourth passage.
3.50
"This meaning should be known."
3.51
The reason he exhorts to know it is to cause practitioners to recognize these seven kinds of faults and, relying on the sūtra's counteractions, abandon them; therefore he exhorts them to know it.
3.52
From "furthermore, three kinds" onward is the second, next clarifying the beings without defilements. It also has four parts: 1. clarifying the persons for whose sake it is taught; 2. distinguishing the affliction to be counteracted; 3. clarifying the medicine of counteraction; 4. exhorting to understand. "Three kinds of persons without defilements who have defiled arrogance" identifies the persons for whose sake it is taught.
3.53
"Furthermore, next, for three kinds of persons without defilements who have defiled arrogance,"
3.54
Having completely severed all afflictions within the Hīnayāna, they are called "persons without defilements." Yet looking toward the Mahāyāna, they still have afflictions, and being defiled by the afflictions of the Mahāyāna, they are called "defiled." Having not yet attained the ultimate, they claim to be ultimate; elevating themselves with this, it is called "arrogance."
3.55
As for "defiled arrogance regarding views of samādhi and liberation, and so forth," this is the second, identifying the affliction to be counteracted.
3.56
"defiled arrogance regarding views of samādhi and liberation, and so forth,"
3.57
This explains the defiled arrogance mentioned above. As the *Śrīmālādevī-sūtra* says, "The sands of the Ganges of afflictions outside the three realms are called afflictions above the supreme, afflictions above contemplation, and so forth." Here, the afflictions within samādhi are the afflictions above proper absorption in the *Śrīmālādevī-sūtra*. Afflictions within Mahāyāna liberation are afflictions above the fruit; afflictions of view should be afflictions above wisdom. "And so forth" includes all the sands of the Ganges of afflictions.
3.58
From "to counteract this" onward is the third, identifying the counteractions.
3.59
"to counteract this, [he] speaks of three kinds of equality."
3.60
The fourth is the exhortation to understand.
3.61
"This meaning should be known."
3.62
As in the text.
3.63
From "What are the seven kinds endowed with" onward is the second, specific explanation. It is further divided into two: first, specifically explaining the seven kinds of people; second, specifically explaining the three kinds of people. The first also has three parts: 1. indicating the seven kinds of people; 2. clarifying the counteractions and what is to be counteracted; 3. general conclusion. The first is listing the seven kinds of people.
3.64
"What are the seven kinds of people of a nature endowed with defilements? 1. Those who seek influence and power; 2. those who seek the liberation of śrāvakas; 3. those who seek the Mahāyāna; 4. those who possess absorption; 5. those who lack absorption; 6. those who amass merit; 7. those who do not amass merit."
3.65
As in the text.
3.66
From "What are the seven kinds of minds of adhimāna" onward explains the second section heading above on the counteractions and what is to be counteracted. With respect to the text, there are two parts: 1. a brief explanation based on the sūtra; 2. a re-explanation by the treatise author. In explaining the seven kinds of people, it forms seven distinct parts. In each part, there are two: first, identifying the person for whose sake it is taught, which clarifies the affliction to be counteracted; second, clarifying the medicine of counteraction. "The mind of adhimāna that invertedly seeks merits" is the first affliction to be counteracted.
3.67
"What are the seven kinds of minds of adhimāna? How do the seven parables counteract them? 1. The mind of adhimāna that invertedly seeks merits, meaning that through the defilements of the mundane world flaring up and augmenting, one seeks the superior, wonderful realms of devas and humans and contaminated retributions, thus grasping invertedly;"
3.68
The three realms are actually realms of suffering, yet one seeks permanence and bliss; therefore it is called inverted. First, it indicates the three section headings of invertedly seeking merits, adhimāna, and mind. From "meaning that in the mundane world" onward, it explains the mind of adhimāna above. First, it immediately explains the mind of adhimāna. The mind of adhimāna means that the worldly afflictions flare up and augment. From "yet seeking the superior, wonderful realms of devas and humans" onward, it explains the inverted seeking of merits above.
3.69
As for "to counteract this, explaining the Parable of the Burning House," this is the second, clarifying the counteraction.
3.70
"To counteract this, [he] speaks the Parable of the Burning House, as should be known."
3.71
From "2. Śrāvakas" onward explains the second, which also has two parts: first, identifying what is to be counteracted; next, identifying the counteraction.
3.72
"2. Śrāvakas with a mind of adhimāna of definitive certainty, saying of themselves, 'Our vehicle is equal to and no different from the Tathāgata's vehicle,' thus grasping invertedly;"
3.73
"Śrāvakas" indicates the person. "Adhimāna of definitive certainty" describes the affliction. "Saying of themselves, 'Our vehicle is equal to and no different from the Tathāgata's vehicle'" explains the affliction above. Those who seek the two vehicles claim that the Buddha and those of the two vehicles equally sever all afflictions of the three realms, equally attain the knowledge of exhaustion and non-arising, are equally the three kinds of aśaikṣas, and equally attain remainderless [nirvāṇa]. As for "thus grasping invertedly": the Buddha and the two vehicles are actually different. To claim they are the same when they are different is called grasping invertedly.
3.74
From "to counteract this" onward is the second, identifying the counteraction.
3.75
"To counteract this, [he] speaks the Parable of the Impoverished Son, as should be known."
3.76
Just as the impoverished son is compared to the elder, and the straw hut is compared to the great mansion, so the two vehicles and the Buddha are different.
3.77
As for "3. Mahāyāna practitioners," it is also divided into two: 1. what is to be counteracted; 2. the counteraction.
3.78
"3. Mahāyāna practitioners with a mind of adhimāna of definitive certainty, giving rise to such a thought, 'There are no separate śrāvaka or pratyekabuddha vehicles,' thus grasping invertedly;"
3.79
"Mahāyāna practitioners" indicates the persons. "Definitive certainty" indicates the affliction. "Giving rise to such a thought" explains the affliction. Claiming that there are no separate beings of the two vehicles is called the affliction. These people, upon first hearing the ekayāna sūtra, claim that there is only the Buddha vehicle and no other vehicles, and thus incur two errors: 1. losing the teaching of three based on the one; 2. losing the establishment of three based on conditions. As for "thus grasping invertedly": there are in fact two kinds; claiming that the two vehicles do not exist when they do exist is called grasping invertedly.
3.80
From "in order to counteract this" onward is the second, identifying the counteraction.
3.81
"To counteract this, [he] speaks the Parable of the Clouds and Rain, as should be known."
3.82
Although the ground and rain are one, differences are produced among the plants and trees. Following the differences among the plants and trees, although the principle is one, the three are established in accordance with conditions, being established as three upon conditions.
3.83
The fourth kind of person also has two parts: first, clarifying what is to be counteracted; second, clarifying the counteraction.
3.84
"4. Those who, with a mind of adhimāna claiming to have what they actually lack, already possess mundane contaminated samādhi and samāpatti, and conceiving the notion of nirvāṇa where there is actually no nirvāṇa, thus grasp invertedly;"
3.85
Within what is to be counteracted: first, it indicates the section heading of the mind of adhimāna claiming to have merits that one actually lacks. From "because of possessing mundane contaminated" onward, it explains the section heading. These people attain contaminated absorption and, where there is actually no nirvāṇa, conceive the notion of nirvāṇa. These can be of two kinds of people: 1. those within the Buddhist path, as the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*) states, "There was a monk who, upon attaining the first dhyāna, claimed to have attained the first fruit, up to claiming to have attained the fourth fruit upon attaining the fourth dhyāna"; 2. non-Buddhists who attain the two absorptions of neither-perception and non-perception, and claim they are nirvāṇa. As for "thus grasping invertedly": claiming that there is nirvāṇa where there is actually no nirvāṇa is called grasping invertedly. Furthermore, claiming that it is uncontaminated when it is actually contaminated is called grasping invertedly.
3.86
From "To counter this" below, the second [part] clarifies the antidote.
3.87
"To counter this, he spoke the parable of the conjured city, as should be understood."
3.88
This has two meanings: first, provisionally speaking of the two vehicles' nirvāṇa as a real city in order to remedy the false city of the previous two kinds of persons; second, next speaking of the conjured city for this person: if the two vehicles' nirvāṇa is still a conjured city, how could what you attained be real? Question: The sūtra text only speaks of explaining the conjured city; why does it speak of explaining a real city? Answer: The "Parable of the Conjured City Chapter" fully recounts both the past and the present. The intent of recounting the past was precisely to clarify that it is real; recounting the present is precisely to clarify that it is conjured. From "Moreover, appearing" below is the treatise text.
3.89
The fifth person also has two parts: first, clarifying what is countered; next, clarifying the antidote. Within what is countered, it first introduces the two headings and next explains the two headings.
3.90
"Fifth, a distracted mind of adhimāna;"
3.91
Introducing the two headings means: first, distraction; second, a mind of adhimāna.
3.92
From "truly having no concentration" below, it explains the two headings.
3.93
"truly having no concentration, although in the past having Mahāyāna wholesome roots, they are not aware of them, and because they are not aware of them, they do not seek the Mahāyāna, and within a narrow and inferior mind, they give rise to false understanding, considering it to be the foremost vehicle; grasping in this way inverted[ly];"
3.94
First, it explains the section heading on distraction. From "within a narrow and inferior mind" below, it explains the section heading on adhimāna. "Grasping in this way inverted[ly]" means that although the Hīnayāna is not foremost, they consider it foremost, hence it is called inverted grasping. Furthermore, truly possessing the Mahāyāna yet not seeking the Mahāyāna, and truly lacking the Hīnayāna yet seeking the Hīnayāna, is also inverted grasping.
3.95
From "To counter" below, the second [part] clarifies the antidote.
3.96
"To counter this, he spoke the parable of the jewel tied [in the garment], as should be understood."
3.97
Speaking the parable of the tied jewel causes them to remember the bodhicitta, abandoning the small and seeking the great.
3.98
The sixth also has two parts: first, what is countered; next, the antidote.
3.99
"Sixth, a mind of adhimāna that truly possesses merit, hearing the Mahāyāna Dharma taught yet grasping what is not the Mahāyāna; grasping in this way inverted[ly];"
3.100
"Hearing the Mahāyāna Dharma yet grasping what is not the Mahāyāna" means: this person originally studied the Mahāyāna, but only engaged in study with conceptual grasping (upalambha). Therefore, hearing the Mahāyāna taught, they regress from the great and grasp the small fruit. This is like the parable of the great bird in the Pañcaviṃśati. A fledgling bird without wings learns to fly before it has both wings, and consequently falls down. Although a person with conceptual grasping generates a great mind and great practice, they lack the skillful means of wisdom (prajñā); hearing the Mahāyāna taught, they regress and grasp the small fruit. Hence in the Pañcaviṃśati, sixty bodhisattvas heard prajñā taught and became arhats. The one here is an ordinary person, unlike those in the Pañcaviṃśati who became arhats, but is broadly similar to them. "Grasping in this way inverted[ly]" means: truly possessing the Mahāyāna yet not grasping the great, and truly lacking the Hīnayāna yet grasping the Hīnayāna, hence it is called inverted. Furthermore, truly studying the Mahāyāna yet grasping the small is also inverted.
3.101
From "To counter this" below, the second [part] clarifies the antidote.
3.102
"To counter this, he spoke the parable of the wheel-turning king unbinding the bright jewel in his topknot and giving it to him, as should be understood."
3.103
The jewel of the topknot is the most honorable, and the ekayāna is the most supreme; conferring this upon him causes him to grasp the great.
3.104
The seventh person also has two parts: first, clarifying what is countered; second, clarifying the antidote.
3.105
"Seventh, a mind of adhimāna that truly lacks merit, because of not having cultivated and accumulated wholesome roots with respect to the foremost vehicle, hearing the foremost vehicle taught, their mind does not grasp it as foremost; grasping in this way inverted[ly];"
3.106
First, it cites the two section headings of truly lacking merit and the mind of adhimāna. "Because of not having cultivated and accumulated wholesome roots with respect to the foremost vehicle" explains the "truly lacking merit" above; this person did not accumulate Mahāyāna wholesome roots in the past. From "hearing the Mahāyāna taught" below, it explains the mind of adhimāna above. "Grasping in this way inverted[ly]" means considering the foremost Dharma not to be foremost, hence it is called inverted grasping.
3.107
From "To counter" below, the second [part] clarifies the antidote.
3.108
"To counter this, he spoke the parable of the physician, as should be understood."
3.109
The good physician properly heals the delirious sons; the Buddha manifests nirvāṇa to cause them to take the foremost medicine of the Mahāyāna.
3.110
From "The first person" below, the author of the treatise, in terms of meaning, re-explains so as to cause all seven kinds of persons together to attain buddhahood. This also constitutes seven sections. The first text has three parts.
3.111
"As for the first person, it is in order to display various wholesome roots, samādhis, and merits within the worldly as skillful means to bring joy, and thereafter cause them to enter great nirvāṇa."
3.112
First, it previously introduces the person. "Displaying various wholesome roots, samādhis, and merits within the worldly" indicates the method of transforming this person. Here, "displaying wholesome roots within the worldly" explains the Buddha's intent. The Buddha's intent was: "I originally taught worldly wholesome roots to extract you from the heavy suffering of the three destinies and cause you to rejoice, and thereafter cause you to enter the city of great nirvāṇa. Why would you hold onto it as the supreme and wondrous retribution?" To counter this, he spoke the parable of the burning house. Question: The first person previously directly sought worldly human and divine retributions; why does it now say "displaying various wholesome roots within the worldly"? Answer: "Worldly" here differs from the "worldly" above. The worldly above is the worldly of the three realms. Here it clarifies that prior to attaining true non-outflow, generating the bodhicitta and the skillful means prior to the bhūmis such as the ten faiths are called "worldly." The treatise below, in explaining the "Dharma Master Chapter" and the "Discrimination of Merits Chapter", explains that prior to the bhūmis one has not attained true non-outflow, hence it is called "worldly." Now it speaks of the various merits prior to the bhūmis to cause them to rejoice. "Wholesome roots" refers to the three wholesome roots of non-greed, non-anger, and non-delusion. Because that person was directly attached with greed to the three realms, he taught wholesome roots such as non-greed. Because that person was directly attached with greed to external pleasures such as the five desires, he spoke of various dhyānas and samādhis with vitarka and vicāra as skillful means for entering great nirvāṇa; that is, relying on the worldly to realize the supramundane. Speaking of "great nirvāṇa" means substituting the bliss of great nirvāṇa for their greedy attachment to petty worldly bliss. As for "thereafter causing them to enter great nirvāṇa," previously was practicing the cause, and now causes them to attain the fruit. That person previously sought defiled retribution, and now attains the uncontaminated fruit of great nirvāṇa.
3.113
Explaining the second person.
3.114
"As for the second person, it is to take the three as one to cause them to enter the Mahāyāna."
3.115
"Taking the three as one to cause them to enter the Mahāyāna" does not mean there is another one existing apart from the three; it means integrating the triyāna to ultimately return to the ekayāna, just as gathering three heaps of rice forms one dou of rice. The treatise's grand theme is like this; hence the text below says: "breaking the two to return to the one." Furthermore, the text above says: "the three vehicles are the same as the one vehicle because they share the same dharmakāya."
3.116
Explaining the third person.
3.117
"As for the third person, it is to cause them to know the differences among the various vehicles, while all Buddhas and Tathāgatas teach the Dharma with impartiality, sprouting shoots in accordance with the wholesome root seeds of sentient beings."
3.118
"Causing them to know the various vehicles" means causing them to know the five vehicles. "All Buddhas teach the Dharma, sprouting shoots in accordance with the wholesome root seeds of sentient beings" means: sentient beings in past lives received the five-vehicle teachings from past Buddhas and possess the five-vehicle seeds. Thus, people of the five vehicles induce the Buddha to appear in the world and teach the five-vehicle Dharma, causing the five-vehicle seeds to sprout the five-vehicle shoots, and up to bearing fruit.
3.119
Explaining the fourth person.
3.120
"As for the fourth person, it is by skillful means to cause them to enter the city of nirvāṇa. The city of nirvāṇa is the so-called city of the Buddhas' dhyāna-samādhi. It is because after passing beyond that city, he thereafter causes them to enter the city of great nirvāṇa."
3.121
Saying "by skillful means to cause them to enter the city of nirvāṇa" means: the treatise's intent clarifies that, wishing to cause that person to first know that the worldly is not a real city, he skillfully taught the Hīnayāna nirvāṇa as a real city, and only thereafter caused them to abandon the small city and enter the Mahāyāna city of nirvāṇa.
3.122
Explaining the fifth person.
3.123
"As for the fifth person, it is because, after showing their past wholesome roots to cause them to remember, he thereafter instructs them to enter samādhi."
3.124
First showing their past wholesome roots to cause them to remember having once generated bodhicitta, he thereafter causes them to attain samādhi, constantly remembering bodhicitta without forgetting it.
3.125
Explaining the sixth person.
3.126
"As for the sixth person, it is because, teaching the Mahāyāna Dharma, this Dharma-door is identical to the completion of the practice of the ten bhūmis, and all Buddhas and Tathāgatas secretly confer vyākaraṇa upon them."
3.127
"Teaching the Mahāyāna Dharma" is precisely conferring the bright jewel in the topknot upon them. "This Dharma-door is identical to the completion of the practice of the ten bhūmis" means: this Dharma-door is the ekayāna Dharma-door, and the ekayāna Dharma-door clarifies that the practice of the ten bhūmis is ultimately perfected, thus one is able to achieve buddhahood. Question: What meaning does this explain? Answer: It explains that the bright jewel on the crown of the head is the most supreme, and the ekayāna sūtra being identical to the completion of the practice of the ten bhūmis is also supreme. "All Buddhas and Tathāgatas secretly confer vyākaraṇa upon them" means: by conferring the jewel upon them secretly, he intends to make them become wheel-turning kings. Teaching the Lotus Sūtra for them is precisely conferring vyākaraṇa secretly, causing them to achieve buddhahood. Explaining the seventh person.
3.128
"As for the seventh person, their faculties are not yet mature; to cause them to mature, he thus manifests the measure of attaining nirvāṇa."
3.129
"Because their faculties are not yet mature, causing them to mature" is just like the delirious sons not daring to take the medicine, wishing to make them take it. "Manifesting the measure of nirvāṇa" is like the father feigning death because he wants them to take the medicine. The Buddha is now also like this; wishing to make sentient beings understand and awaken, he manifests nirvāṇa.
3.130
"For this reason, the Tathāgata spoke these seven parables," this is it. Third, a general summary that he spoke the seven parables for the seven kinds of persons.
3.131
"For this reason, the Tathāgata spoke these seven parables."
3.132
From "What are the three kinds of persons free of afflictions" below, the second [part] explains the above regarding teaching the three antidotes for the three kinds of persons free of afflictions. In terms of the text, there are two parts: first, generally clarifying that he spoke the three antidotes for the three kinds of persons; second, specifically clarifying the conferral of vyākaraṇa. In terms of the text, there are again two parts: first, clarifying what is countered; second, clarifying the antidote. Within what is countered there are two parts: first, generally introducing; next, specifically explaining. First, generally introducing:
3.133
"What are the three kinds of defiled pride of the three kinds of persons free of afflictions? That is, because of three kinds of inverted faith."
3.134
As in the text.
3.135
From "What are the three" below, the second [part] specifically sets forth the three afflictions.
3.136
"What are the three? First, believing in the difference of various vehicles; second, believing in the difference between the worldly and nirvāṇa; third, believing in the difference between self and other bodies."
3.137
There is truly no vehicle difference, yet believing in the difference of the triyāna is therefore called inverted. Second, there is truly no difference between the worldly and nirvāṇa; considering difference where there is no difference is therefore called inverted. Third, there is truly no difference between self and other bodies; considering difference where there is no difference is therefore called inverted.
3.138
From "To counter the three kinds" below, the second [part] clarifies the antidote. This also has two parts: first, generally introducing; second, specifically explaining.
3.139
"To counter these three kinds of defiled pride, he spoke of three kinds of equality, as should be understood."
3.140
The first is as in the text.
3.141
From "What are the three kinds" below, the second [part] specifically explains, which forms three distinct parts.
3.142
"What are called the three kinds of equality? How do they counter them? First, the equality of vehicles, meaning conferring the prediction of bodhi upon śrāvakas, because there is only the Mahāyāna and no two vehicles, and because this vehicle is equal and without distinction."
3.143
The single phrase "meaning conferring the prediction of bodhi upon śrāvakas means the equality of vehicles" explains the sūtra text prior to the "Treasure Stūpa Chapter" concerning the provisional and real vehicles.
3.144
"Second, the equality of the worldly and nirvāṇa, because Prabhūtaratna Tathāgata entered nirvāṇa, and the worldly and nirvāṇa, one and the other, are equal and without distinction."
3.145
In explaining the second, the statement that Prabhūtaratna Tathāgata entered nirvāṇa introduces the section heading of the equality of the worldly and nirvāṇa. "The worldly and nirvāṇa, one and the other, are equal and without distinction" means that Prabhūtaratna Tathāgata is constantly in the worlds of the ten directions, yet is said to have entered nirvāṇa; therefore, we know that the worldly and nirvāṇa are equal.
3.146
Explaining the third section.
3.147
"Third is the equality of the dharmakāya: Prabhūtaratna Tathāgata had already entered nirvāṇa, yet again manifested his body, both his own body and the bodies of others, because the dharmakāya is equal and without distinction."
3.148
"Prabhūtaratna Tathāgata had already entered nirvāṇa, yet again manifested his body": this repeats the preceding [point on] the equality of the world and nirvāṇa. Above, it pointed out that Prabhūtaratna Tathāgata being in the world is nirvāṇa; here, it clarifies that Prabhūtaratna entering nirvāṇa is constantly being in the world; hence one knows that the world and nirvāṇa are equal. Since the world and nirvāṇa are equal, one therefore knows that one's own body and the bodies of others are also equal. "One's own body" is Prabhūtaratna's body; "the bodies of others" refers to the bodies of the buddhas of the ten directions and Śākyamuni Buddha. The textual meaning is precisely this, and one must grasp it by undertaking profound contemplative practice. Furthermore, although Prabhūtaratna had entered nirvāṇa, he constantly manifested in the world: this is taken as the equality of the world and nirvāṇa. By analogy, although Śākyamuni and the other buddhas of the ten directions are in the world, they are constantly in nirvāṇa; this too is the equality of the world and nirvāṇa. Furthermore, Prabhūtaratna Buddha is constantly in the world yet is said to have entered nirvāṇa, and although Śākyamuni and the other buddhas of the ten directions are in the world, they too are in nirvāṇa. Hence one knows that Prabhūtaratna and Śākyamuni, self and other, are not different, and that the dharmakāyas of self and other are equal. The Vimalakīrti[-nirdeśa] has three kinds of thusness: that is, all dharmas are also thus, all sentient beings are also thus, and all worthy ones and sages are also thus. "All dharmas are also thus" is the third equality. "All sentient beings are also thus" is the second equality. "All worthy ones and sages are also thus" is the first equality. Wishing to show the equality of the world and nirvāṇa, as the "Chapter on Nirvāṇa" in the Madhyamakaśāstra states: "Between the world and nirvāṇa, there is not the slightest distinction. Between nirvāṇa and the world, there is also not the slightest distinction. The actual limit of birth-and-death and the limit of nirvāṇa—between these two limits, there is not a hair's breadth of difference." The Mahāprajñāpāramitopadeśa states: "Only in the Mahāyāna teaching is the equality of birth-and-death and nirvāṇa expounded; in the Hīnayāna teaching there is no such principle." This agrees with the intention of the Fahua lun.
3.149
"Regarding such three kinds of persons free from afflictions": second is the separate discussion of the meaning of vyākaraṇa; it also re-explains the first [equality], the equality of vehicles, among the three equalities. Moreover, the two vehicles attaining buddhahood is the main purport of the Lotus [Sūtra], as the Mahāprajñāpāramitopadeśa states: "The Lotus Sūtra is a secret teaching, because it clarifies that arhats attain buddhahood." As for the text, there are five [parts]: first, clarifying the reason for conferring vyākaraṇa; second, clarifying the difference between śrāvakas and bodhisattvas receiving vyākaraṇa; third, clarifying the diversity of receiving vyākaraṇa; fourth, clarifying which śrāvakas obtain vyākaraṇa and which do not; fifth, re-examining the triyāna and the ekayāna. Within the first text, there are again two: first, narrating the illness; second, clarifying the remedial medicine. Within the first, there are again four: first, generally clarifying that the three kinds of persons possess minds tainted by conceit.
3.150
"The minds tainted by conceit of such three kinds of persons free from afflictions,"
3.151
this is precisely the mind of ignorance.
3.152
"Seeing the differences in their respective bodies and actions": second is seeing the distinctions among the six destinies and the three vehicles.
3.153
"seeing the differences in their respective bodies and actions,"
3.154
this is precisely the conceptualizing mind.
3.155
"Because they do not know that the dharmakāya and buddha-nature of self and other are completely equal": third is not attaining non-conceptual wisdom.
3.156
"because they do not know that the buddha-nature and dharmakāya of self and other are completely equal,"
3.157
"they then say of those persons: 'I have realized this dharma, while those persons have not attained it'": fourth is the renewed arising of the conceptualizing mind.
3.158
"they then say of those persons: 'I have realized this dharma, while those persons have not attained it.'"
3.159
Regarding the meaning of "to remedy this": second is clarifying the medicine capable of curing [the illness].
3.160
"In order to remedy this, vyākaraṇa was conferred upon the śrāvakas, as should be known."
3.161
From "Do those śrāvakas actually attain buddhahood" downward: second is discussing the differences between śrāvakas and bodhisattvas receiving vyākaraṇa. In the text there are two: first, the question; next, the answer. In the question there are two: first, setting up the two dilemmas.
3.162
"Question: Do those śrāvakas have vyākaraṇa conferred upon them because they will actually attain buddhahood? Or is vyākaraṇa conferred upon them when they will not attain buddhahood?"
3.163
From "If they actually attain buddhahood": second is setting up both difficulties together.
3.164
"If they actually attain buddhahood, why do bodhisattvas cultivate and accumulate immeasurable varieties of merit over immeasurable kalpas? If they do not attain buddhahood, how could vyākaraṇa be falsely conferred upon them?"
3.165
The textual passages are easy to understand.
3.166
From "Those śrāvakas who obtain vyākaraṇa" downward: second is resolving both difficulties together. In the text there are also two: first, answering both; second, negating both. The first, answering both, forms two distinct parts. Now, first, answering the first difficulty:
3.167
"Answer: Those śrāvakas who obtain vyākaraṇa attain a resolute mind; it does not mean that the śrāvakas have fulfilled the dharmatā."
3.168
The import of the difficulty is: if śrāvakas actually attain buddhahood, why do bodhisattvas cultivate immeasurable merit over immeasurable kalpas? Therefore it is now explained: that śrāvakas obtain vyākaraṇa is merely that they attain a resolute mind. Saying that they "attain a resolute mind" means that resoluteness is called faith; they attain entry into the stage of the ten faiths, not because they have fulfilled the dharmatā. This directly answers the question. The text below clarifies that the dharmatā is precisely the dharmakāya; the śrāvakas have not yet perfected the dharmakāya. First clarifying that they attain a resolute mind refers to the beginning of the ten faiths; not fulfilling the dharmatā means that they have not yet attained ultimate cultivation.
3.169
"Because the Tathāgata expounded the teaching of the ekayāna relying on those three kinds of equality": explaining the second difficulty.
3.170
"Because the Tathāgata expounded the teaching of the ekayāna relying on those three kinds of equality, and because the dharmakāya of the Tathāgata and the dharmakāya of those śrāvakas are equal and without difference, vyākaraṇa is therefore conferred upon them,"
3.171
The import of the difficulty is: if śrāvakas do not attain buddhahood, how could vyākaraṇa be falsely conferred upon them? Therefore it was first explained: because the dharmakāya of the Tathāgata and the dharmakāya of the śrāvakas are equal and without difference, vyākaraṇa is conferred upon them; it is not false. Question: Previously it was said that vyākaraṇa is conferred because they attain a resolute mind, and later it is clarified that vyākaraṇa is conferred relying on the equality of buddha-nature. What is the difference between these two? Answer: The former is the contributing cause; the latter is the primary cause. Furthermore, the former is the buddha-nature brought forth, while the latter is the inherently abiding buddha-nature. This is how they differ.
3.172
"It is not that they fully cultivate merit": second is negating both to conclude and resolve the two previous difficulties.
3.173
"it is not that they have already fully cultivated merit. Therefore, the bodhisattvas' merit is complete, while the merit of the śrāvakas is not yet complete."
3.174
The former concludes and resolves the first difficulty. "Therefore, the bodhisattvas' merit is complete, while the merit of the śrāvakas is not yet complete" concludes and resolves the second difficulty.
3.175
From "As for vyākaraṇa, there are six places where it is manifested" downward: third is discussing the diversity of receiving vyākaraṇa. In the text there are two: first, generally indicating the diversity of vyākaraṇa; second, separately explaining it. In the first there are again two: first, generally clarifying the manifestation in six places.
3.176
"As for conferring vyākaraṇa, there are six places where it is manifested:
3.177
From "five are the Tathāgata's vyākaraṇa, and one is the bodhisattva's vyākaraṇa" downward: second is separately clarifying and concluding that there are only two kinds of persons who confer vyākaraṇa.
3.178
five are the Tathāgata's vyākaraṇa, and one is the bodhisattva's vyākaraṇa."
3.179
"As for the Tathāgata's vyākaraṇa": second is separately explaining the two persons, which forms two distinct parts. Explaining the five persons of the Tathāgata's vyākaraṇa forms five distinct parts. The first person is known to the multitude and has different names, and so is given an individual vyākaraṇa.
3.180
"As for the Tathāgata's vyākaraṇa, it refers to Śāriputra, Mahākāśyapa, and others: because they are known to the multitude and their names [upon buddhahood] are different, individual vyākaraṇa is conferred upon them."
3.181
Śāriputra, Kāśyapa, and the other four great śrāvakas—these five persons are known to the multitude, and their names upon attaining buddhahood are different; hence vyākaraṇa was conferred upon them successively, which is called individual vyākaraṇa.
3.182
The second group shares the same name upon attaining buddhahood, and so vyākaraṇa was conferred upon them simultaneously.
3.183
"Pūrṇa and the five hundred, the one thousand two hundred, and others share the same name, and so vyākaraṇa was conferred upon them simultaneously."
3.184
The third group all share the same name upon attaining buddhahood, but they are not known to the multitude; hence they differ from the second group, and vyākaraṇa was also conferred upon them simultaneously.
3.185
"Those in training and beyond training all share the same name, and moreover are not known to the multitude, so vyākaraṇa was conferred upon them at one time."
3.186
Regarding the vyākaraṇa for Devadatta: the three groups above were conferring vyākaraṇa upon good persons; now it is conferring vyākaraṇa upon an evil person.
3.187
"Conferring vyākaraṇa upon Devadatta was to manifest that the Tathāgata has no resentment or hatred."
3.188
Manifesting that the Tathāgata has no resentment or hatred: Devadatta, in his trace, committed three inexpiable offenses, which are termed resentful and hateful. Now, to show that the Buddha has no resentment or hatred, vyākaraṇa was conferred upon him.
3.189
Although the preceding four groups include both good and evil, they are all men. The fifth, the bhikṣuṇīs and the devīs: that is, the two women, unseen and visible, paired with the two previous men, good and evil, also all obtain vyākaraṇa.
3.190
"Conferring vyākaraṇa upon bhikṣuṇīs and the various devīs was to manifest that women, whether lay or monastic, who practice the bodhisattva path all realize the fruit of buddhahood."
3.191
In the text of the Lotus [Sūtra], one does not see devīs obtaining vyākaraṇa, but only the nāga maiden; or perhaps the nāga maiden is called a devī. The intention in conferring vyākaraṇa upon women is to show that whoever practices the bodhisattva path will all attain buddhahood.
3.192
"As for the bodhisattva conferring vyākaraṇa": explaining the second section heading.
3.193
"As for the bodhisattva conferring vyākaraṇa, it should be understood as manifested in the 'Chapter on the Bodhisattva Sadāparibhūta': 'Bowing in reverence and praising them, he spoke these words: "I do not hold you in contempt; you shall all become buddhas"'—this was to manifest that all sentient beings possess the buddha-nature."
3.194
Directly showing that sentient beings possessing the buddha-nature will all attain buddhahood, vyākaraṇa was therefore conferred upon them.
3.195
From "As for śrāvakas receiving vyākaraṇa" downward: fourth is distinguishing which śrāvakas obtain vyākaraṇa and which do not. In the text there are two: first, listing the four kinds of śrāvakas.
3.196
"As for śrāvakas receiving vyākaraṇa, there are four kinds of śrāvakas: first, determinate śrāvakas; second, śrāvakas of excessive conceit; third, śrāvakas who have retreated from the bodhicitta; fourth, transformed śrāvakas."
3.197
From "Upon two kinds of śrāvakas" downward: second is clarifying those who obtain vyākaraṇa and those who do not. In the text there are again two: first, with respect to the Buddha, clarifying that two kinds of śrāvakas obtain vyākaraṇa and two kinds do not. From "The bodhisattva confers vyākaraṇa" downward: second is clarifying that the bodhisattva universally confers vyākaraṇa.
3.198
"Upon two kinds of śrāvakas the Tathāgata confers vyākaraṇa: that is, transformed śrāvakas, and those who having retreated resolve on bodhicitta again; determinate [śrāvakas] and those of excessive conceit—because the faculties of these two kinds of śrāvakas are not yet mature, the Tathāgata does not confer vyākaraṇa upon them."
3.199
In the bodhisattva conferring vyākaraṇa there are two: the first sentence directly clarifies the bodhisattva conferring vyākaraṇa.
3.200
"The bodhisattva confers vyākaraṇa,"
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