妙法蓮華經文句
Chinese title:妙法蓮華經文句
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[The fourth section,] from the words “The others have lost their right minds…” onward, provides an analogy for the preceding scriptural passage that says, “Although there is no extinction, he manifests extinction.” The preceding scriptural passage has two meanings. First, the statement, “I am now old and feeble and am about to die” [1] is an analogy for the preceding scriptural passage that says that although there is no extinction, he manifests extinction.
Second, the statement that the children “gradually regained their right minds” is an analogy for the preceding scriptural passage in which the Buddha says that extinction is beneficial. It further explains that the reason [the father] said he would die was that the children refused to take the medicine; this is an analogy for the preceding scriptural passage that speaks of “those of meager merit,” who, “seeing the Tathagata constantly abiding in the world without entering extinction, immediately give rise to arrogance and indulgence.”
The preceding scriptural passage, in the section concerning the manifestation of extinction, also has two meanings. First, it states that in truth there is originally no extinction. Second, it states that there is no extinction, but does not explain the reason for manifesting extinction. That reason is also contained in the section explaining the benefit of the Buddha’s declaration that he will enter extinction. Here, the analogy does not illustrate the first meaning, but instead clearly sets forth the reason for manifesting extinction: because sentient beings have meager merit and virtue, and though they encounter the Buddha, they refuse to practice—just as [the children] refused to take the medicine.
SCRIPTURAL TEXT
“The father thought: ‘These children are truly pitiable. Because they have been poisoned, their minds are all deranged. Although they rejoice upon seeing me and ask to be cured, they refuse to take such excellent medicine as this. I must now employ an expedient means to induce them to take this medicine.’ He then told his children: ‘You should know that I am now old and feeble and am about to die. I leave this excellent medicine here. You may take it, and need not fear that you will not recover.’ Having spoken thus, he departed for another country and sent a messenger back to announce: ‘Your father is dead.’
[The first meaning,] from the words “[The father thought:] …I must now employ an expedient means…” onward, sets forth the father’s statement that he was about to die; it is an analogy for [the preceding scriptural passage] in which, though there is no extinction, extinction is proclaimed.
This portion, which describes the father as old and feeble, is further divided into two subsidiary meanings.
The first subsidiary meaning states that the father intended to depart; this is an analogy for the preceding scriptural passage saying that the Buddha’s constant abiding causes harm, whereas the Buddha’s extinction brings benefit.
The second subsidiary meaning, from the words “He then told his children…” onward, speaks of his impending death; this is an analogy for the Buddha’s manifestation of extinction when his work of guiding beings is about to be completed.
The words “old and feeble and am about to die” mean that he is about to enter nirvana. Because the Buddha leaves behind the scriptures and the Dharma teachings, it says, “I leave this excellent medicine here.” Furthermore, “departed for another country” means that in this realm he manifests extinction, while in another realm he manifests birth.
The preceding scriptural passage says, “They make a vow to expound this sutra widely in other world-realms”; this is precisely its meaning. “Sent a messenger back to announce” refers to a messenger. For example, when the Buddha entered nirvana, the mighty sound by which he caused the news to be known everywhere was a messenger. Supernormal powers, relics, the scriptures and Dharma teachings, and so forth are all messengers.
Here, the bodhisattvas of the four reliances [2] tell sentient beings: “The Buddha has entered extinction, leaving behind only this Dharma teaching. We now proclaim and widely transmit it; everyone should accept it and practice accordingly.” If sentient beings in later ages did not have these four classes [of disciples] who rely upon [the Dharma teaching] to transmit and recount the scriptures and Dharma teachings, how could they know by themselves that the Buddha had entered extinction? Therefore, the four classes of disciples who rely upon [the Dharma teaching] are employed as messengers.
SCRIPTURAL TEXT
“At that time, when the children heard that their father had died, their hearts were filled with anguish and grief. They thought to themselves: ‘If our father were alive, he would love and cherish us, and we could be saved by him. Now he has abandoned us, gone far away, and died in another land.’ Thinking themselves now orphaned and without anyone upon whom to rely, they were constantly overcome by sorrow. Their minds gradually regained clarity, and seeing that the medicine [left by their father] had excellent color, fragrance, and flavor, they immediately took it. The suffering caused by the poison was then cured.
[The second meaning,] from the words “At that time, when the children…” onward, speaks of the children who “gradually regained clarity”; this is an analogy for the benefit of the Buddha’s manifestation of extinction. The preceding scriptural passage is also divided into two meanings.
The first sets forth harm and benefit; the second explains the meaning of harm and benefit. Here, this portion illustrates only the attainment of benefit. Within it, the passage from the words “Thinking themselves now orphaned” onward sets forth the meaning that [sentient beings] gain benefit after the Buddha’s extinction, as did those who were later guided by Upagupta [3] and others.
This portion also has two subsidiary meanings. The first is the benefit of manifesting extinction; the second is the capacity that evokes a response in a future life. After the Buddha’s extinction, sentient beings awaken, consent to “take the medicine,” and undertake practice. This becomes a cause and condition capable of evoking a responsive manifestation in the future.
As the Sutra of the Bequeathed Teaching says: “For those who have not yet been guided, he creates the causes and conditions by which they may [later] be guided.” There are also cases in which one evokes a vision of the Buddha in the present, as the Contemplation of Samantabhadra says: “Through arduous diligence, one comes to see the emanation bodies of Shakyamuni, Prabhutaratna Buddha in the east, Good Virtue Buddha, together with the seven Buddha World-Honored Ones.
SCRIPTURAL TEXT
“When the father heard that his children had recovered, he immediately returned, and all the children saw their father once again.”
[The third section,] from the words “When the father heard that his children had recovered…” onward, speaks of the mighty power that benefits sentient beings in the future. “The father heard that his children had recovered” refers to the arising of their capacities, while “all the children saw their father once again” refers to the arising of a responsive manifestation in the future. Only then are they granted the benefits of sound [through the teaching of the Dharma] and form [through visible manifestation]. These matters may be understood from the scriptural text.
SCRIPTURAL TEXT
“Good men, what do you think? Could anyone say that this physician was guilty of falsehood?”
“No, World-Honored One! It could not be said so.”
[The second general section,] from the words “Good men, what do you think?…” onward, [sets forth how curing the illness brought the children true benefit,] reiterates that the analogy is not false and clarifies that the benefits of the three periods of time are genuine.
SCRIPTURAL TEXT
The Buddha said: “I am likewise. Although immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of kalpas have passed since I attained Buddhahood, for the sake of sentient beings I employ the power of expedient means and say that I will enter extinction. Nor can anyone, in accordance with the Dharma, say that I am guilty of falsehood.”
[The second part,] from the words “The Buddha said: I am likewise” onward, sets forth the meanings corresponding to the analogy.
“Immeasurable kalpas have passed since I attained Buddhahood” corresponds to the past.
“I employ the power of expedient means and say that I will enter extinction…” corresponds to the present.
The scriptural text is abbreviated and does not state the correspondence with the future.
The words “Nor can anyone… say that I am guilty of falsehood” correspond to benefiting sentient beings without falsehood.
SCRIPTURAL TEXT
At that time, the World-Honored One, wishing to proclaim this meaning once more, spoke in verse:
The verse section consists of twenty-five and a half stanzas, reiterating the two sections on the exposition of the Dharma and the parable in the preceding prose passage, [and is divided into two main divisions]. The first main division contains twenty and a half stanzas, reiterating the exposition of the Dharma. The second main division contains five stanzas, reiterating the parable.
In the exposition of the Dharma, the prose passage has two main sections, and the first main division of the verses is likewise divided into two sections. The first section contains nineteen and a half stanzas, recounting the benefiting of sentient beings throughout the three times. The second section contains one stanza, reiterating the meaning that all is true and not false.
The first section has three subsections.
The first subsection contains four stanzas, recounting the benefiting of sentient beings in the past, and is further divided into three divisions.
The first division contains one stanza, reiterating the meaning of the prose passage stating that the Buddha attained enlightenment long ago.
The second division, beginning with the line “I have constantly taught the Dharma and guided,” contains one stanza, reiterating the meaning of the preceding passage that throughout the intervening period he continued to benefit sentient beings.
The third division, beginning with the line “In order to deliver sentient beings,” contains two stanzas, reiterating the meaning of the preceding passage concerning the Buddha’s abiding place.
SCRIPTURE TEXT
The second subsection contains five stanzas, reiterating the meaning concerning the present, and is divided into two divisions [just as] the preceding prose passage is divided into two sections.
The first division contains two and a half stanzas, reiterating the meaning that although the Buddha is unborn, he manifests birth.
The second division, beginning with the line “I then tell all sentient beings,” contains two and a half stanzas, reiterating the meaning that although the Buddha does not pass into extinction, he manifests extinction.
SCRIPTURE TEXT
The third subsection, beginning with the line “The Buddha sees sentient beings,” comprises ten and a half stanzas, reiterating the meaning concerning the future in the preceding prose passage. The preceding passage stated the four words “constantly abides, never extinguished”; these verses expound upon this more fully and are divided into four divisions.
The first division, beginning with the line “The Buddha sees sentient beings,” comprises one and a half stanzas and clarifies the conditions to which the Buddha will respond in the future.
The second division, beginning with the line “Such is the power of his spiritual penetrations,” comprises four stanzas, reiterating the meaning of “constantly abides, never extinguished” in the preceding prose passage. “The Buddha constantly abides on Vulture Peak” refers to the Land of True Reward. [4] “And in various other places” refers to the Land of Skillful Means with Residue, [5] which is the meaning of “other realms” mentioned in the preceding prose passage.
In “always thronged with devas and humans,” those who remain among the thirty-three stages of mind are humans, while those of the Ten Bhūmis are devas. “Beat celestial drums” means that [these sutras] were spoken spontaneously by the Buddha without anyone requesting them. “They rain down mandārava flowers” refers to the stages of the sages and noble ones.
SCRIPTURE TEXT
The third division, beginning with the line “The Buddha’s pure land always endures,” comprises two stanzas and clarifies the causes and conditions for [sentient beings] not seeing the Buddha.
The fourth division, beginning with the line “Those who cultivate merit,” comprises three stanzas and clarifies the causes and conditions for seeing the Buddha.
The second section, beginning with the line “You who possess wisdom,” comprises one stanza, reiterating the unfailing benefit described in the preceding prose passage.
SCRIPTURE TEXT
The second main division contains five stanzas, reiterating the parable in the prose passage, and is divided into two sections.
The first section contains one stanza, introducing the parable, and is divided into three subsections.
The first subsection consists of the opening line, which reiterates the meaning concerning the past.
The second subsection consists of two lines reiterating the meaning concerning the present; it does not reiterate the meaning concerning the future.
The third subsection is the line “This cannot be called falsehood,” which reiterates the meaning of not being false.
The second section, beginning with the line “I am the father of the world,” comprises four stanzas, reiterating the meaning corresponding to the parable, and is divided into three subsections. The preceding prose passage explains only the correspondence with the remote origin and the intervening period, but does not explain the correspondence with the future.
The first subsection of these verses contains half a stanza, reiterating the correspondence with the past.
SCRIPTURE TEXT
The second subsection, beginning with the line “Because ordinary beings are deluded,” comprises two and a half stanzas, reiterating the correspondence with the present.
The third subsection, from the words “I have always thought to myself” onward, consists of one stanza, corresponding in verse to the meaning of not being false. It reveals the elimination of the Three Vehicles and the manifestation of the One Vehicle; it reveals the elimination of the recent [manifestation] and the manifestation of the distant [origin]. All of this is intended to enable sentient beings swiftly to enter the Buddha Way. Such matters are in no way false.
17. Explanation of the Chapter “Distinctions in Merits”
SCRIPTURE TEXT
Chapter Seventeen: Distinctions in Merits
Explanation of the Chapter Title
The Buddha taught concerning the [Tathagata’s] lifespan, and the disciples of both periods [past and present] [6] all received benefit; therefore, it is called merit. [The power of that merit] varies in depth and shallowness; therefore, this is called the Chapter “Distinctions in Merits.” This portion of the scripture is the second passage concerning predictions of buddhahood within the section on the Original Teaching. The treatise divides the text of this chapter into the power of merit that relies upon the teaching (the power of Dharma) and the power of merit derived from cultivating the teaching (the power of practice).
The power of merit that relies upon the teaching has five parts. The first is [the merit of those who] realize and know the teaching; the second is [the merit of those who] have faith in the teaching; and the third is [the merit of those who] make offerings to the teaching, all as stated in this chapter. The fourth is [the merit of those who] hear the teaching, as in the Chapter “Merits of Rejoicing in Accord.” The fifth is [the merit of those who] read, recite, uphold,
and expound the teaching. [The merit of those who] read and recite the teaching is described in the Chapter “Merits of the Dharma Preacher.” [The merit of those who] uphold the teaching may be seen in three chapters: “Merits of the Dharma Preacher,” “Peaceful Practices,” and “Encouragement to Uphold the Sutra.” [The merit of those who] expound the teaching is described in the subsequent chapters “The Tathagata’s Transcendent Powers” and “Entrustment.”
As for the power of merit derived from practicing the teaching, there is the power of ascetic practice, as in the Chapter “The Former Deeds of Bodhisattva Medicine King”; the power of practicing and teaching others, as in the Chapter “Bodhisattva Wondrous Sound”; rendering aid and delivering beings from calamities, as in the chapters “Bodhisattva Avalokitesvara” and “Dharani”; revealing merit, as in the Chapter “The Former Deeds of King Wondrous Adornment”; and safeguarding the true Dharma, as in the Chapter “Bodhisattva Samantabhadra’s Encouragement to Generate the Aspiration.”
SCRIPTURE TEXT
At that time, when the great assembly in the Dharma gathering heard the Buddha teach that the Tathagata’s lifespan was so long, immeasurable, boundless asamkhyeyas of sentient beings immediately obtained great benefit.
The Blessed One then said to the Great Bodhisattva Maitreya: “Ajita! When I taught concerning the great length of the Tathagata’s lifespan, sentient beings as numerous as the sands of six hundred and eighty myriad kotis of nayutas of Ganges Rivers, having heard it, attained the patient acceptance of the non-arising of dharmas. Bodhisattvas a thousand times more numerous attained the Dharani of Retentive Hearing. [7]
“Furthermore, bodhisattvas as numerous as the minute dust particles of one world attained unobstructed eloquence and delight in preaching. [8]
“Furthermore, bodhisattvas as numerous as the minute dust particles of one world attained countless hundreds of thousands of myriads of kotis of Revolving Dharanis. [9]
“Furthermore, bodhisattvas as numerous as the minute dust particles of a great-thousandfold world were able to turn the irreversible Dharma wheel; bodhisattvas as numerous as the minute dust particles of a middle-thousandfold world were able to turn the pure Dharma wheel; and bodhisattvas as numerous as the minute dust particles of a small-thousandfold world, after eight more rebirths, would attain unsurpassed, complete, perfect enlightenment.
“Furthermore, bodhisattvas as numerous as the minute dust particles of four worlds of four continents [10], after four more lifetimes, would attain unsurpassed, complete, perfect enlightenment; bodhisattvas as numerous as the minute dust particles of three worlds of four continents, after three more lifetimes, would attain unsurpassed, complete, perfect enlightenment; bodhisattvas as numerous as the minute dust particles of two worlds of four continents, after two more lifetimes, would attain unsurpassed, complete, perfect enlightenment; and bodhisattvas as numerous as the minute dust particles of one world of four continents, after one more lifetime, would attain unsurpassed, complete, perfect enlightenment.
“Furthermore, sentient beings as numerous as the minute dust particles of eight worlds all generated the aspiration for unsurpassed, complete, perfect enlightenment.”
Master Guangzhai said: The first [scriptural passage], based upon the gateway of merit, bestows predictions upon those who practice diligently and cultivate causes in the present. The second, based upon the gateway of wisdom, bestows predictions upon those who diminish transformational birth and death and will attain the fruition in the future. The third states that ordinary beings outside the stages [upon hearing the teaching concerning the Tathagata’s lifespan] immediately generated the aspiration. [11]
Generally speaking, all predictions concern the relationship between cause and fruition. The three parts above are all connected with the bestowal of predictions.
The passage below, stating that “sentient beings as numerous as the minute dust particles of eight worlds all generated the aspiration,” should properly have been placed first. This is because ordinary beings outside the stages [12], having heard the sutra, generated the aspiration and abided in the stage of the thirty states of mind. [13] From the stage of the thirty states of mind, upon hearing the sutra, they passed beyond ordinary beings within the stages, realized the First Bhumi, and attained the patient acceptance of non-arising.
Bodhisattvas of the First Bhumi, upon hearing the sutra, immediately advanced and entered the Second Bhumi, attaining the Dharani of Retentive Hearing. Those of the Second Bhumi, upon hearing the sutra, immediately entered the Third Bhumi; this is called attaining unobstructed eloquence and delight in preaching. Those of the Third Bhumi, upon hearing the sutra, immediately entered the Fourth Bhumi and attained countless Revolving Dharanis.
Those of the Fourth Bhumi, having heard the sutra, immediately entered the Fifth Bhumi; the scripture calls this “turning the irreversible Dharma wheel.” Those of the Fifth Bhumi, having heard the sutra, entered the Sixth Bhumi; the scripture calls this “turning the pure Dharma wheel.”
From the words “bodhisattvas as numerous as the minute dust particles of a small-thousandfold world” onward, predictions are bestowed according to the extent to which transformational birth and death has been diminished. Bodhisattvas of the Seventh Bhumi have already eliminated the delusion of ignorance. Delusion has nine grades and can produce the causes and conditions for nine rebirths. For bodhisattvas from the Seventh Bhumi upward, the period of karmic recompense is not fixed and is difficult to ascertain; therefore, it is discussed solely in terms of eliminating the nine grades of afflictions. The afflictions number in the hundreds of thousands of myriads of categories, but here the meaning is presented solely on the basis of one category comprising nine grades.
Bodhisattvas of the Seventh Bhumi eliminate two grades of afflictions, one upper and one lower; up to the Tenth Bhumi, the bodhisattvas of each bhumi likewise eliminate two grades, one upper and one lower. Upon entering the Vajra-like Mind, they eliminate one grade. [14]
After hearing the sutra, bodhisattvas of the Sixth Bhumi realize the lower patience of the Seventh Bhumi [15] and thereby eliminate one grade of afflictions. The remaining eight grades serve as causes for rebirth over eight more lifetimes; therefore, the scripture states, “after eight more rebirths, they will attain unsurpassed, complete, perfect enlightenment.”
Bodhisattvas at the upper patience of the Seventh Bhumi eliminate one further grade of afflictions, thus diminishing two rebirths, while the remaining seven grades serve as causes for rebirth over seven lifetimes. Each grade of afflictions is accordingly divided into upper and lower; eliminating each grade diminishes one rebirth. The scripture is concise and does not set forth the matter in full. Thus, after the phrase “after eight more rebirths...” it proceeds directly to “after four more lifetimes, they will attain unsurpassed, complete, perfect enlightenment,” continuing until only one lifetime remains—that is, the stage of the Vajra-like Mind, at which they will eliminate them completely.
The Treatise on the Lotus Sutra [16] states: The scripture’s words “attained the patient acceptance of the non-arising of dharmas” refer to entering the First Bhumi and realizing wisdom. It should therefore be understood that the progression from “eight rebirths remaining” through “one rebirth remaining,” followed by realization of the bodhi path, means that ordinary beings are assuredly able to realize the First Bhumi and, according to the number of rebirths remaining, gradually advance until only one rebirth remains, whereupon they will certainly realize bodhi.
Bodhi here means liberation from fragmentary birth and death within the three realms, and gradually, stage by stage, perceiving true suchness and Buddha-nature. This is called attaining bodhi; it does not mean the complete attainment of ultimate bodhi. According to the treatise’s interpretation, the earlier stage is profound and the later stage shallow; according to Master Guangzhai, the earlier stage is shallow and the later stage profound. The two explanations contradict each other; who can judge between them?
As for the Dharma patience of non-arising, the sutras and treatises do not explain it in the same way. The Katyayaniputra Treatise sets forth five qualities whose fulfillment brings non-retrogression; this is the stage of bodhisattvas who practice the six paramitas. [17] Stream-enterers, whether they have realized wisdom or have severed the afflictions, have all attained the Dharma patience of non-arising, just as bodhisattvas have; this is a stage common to all three vehicles.
A bodhisattva who reaches the First Ground attains the Dharma patience of non-arising; this is a stage of a bodhisattva of the Separate Teaching. A bodhisattva who reaches the First Abode attains the Dharma patience of non-arising; this is a stage of a bodhisattva of the Perfect Teaching. These explanations all derive from the teachings of the sages and must not be arbitrarily confused.
Furthermore, the Vimalakirti Sutra states that, when approaching the stage of the Unequaled Equal, [18] one attains the Dharma patience of non-arising. The Sutra of Benevolent Kings states that all stages up to and including the Vajra-Crown stage are called the patience of subduing and are also called the patience of quiescent extinction. All these are different stages within the Separate Teaching and the Perfect Teaching.
Such broadly encompassing meanings cannot be applied rigidly. Master Guangzhai held that bodhisattvas who have aroused the aspiration belong to the inner ordinary beings, and that at the stage of the thirty minds they attain the Dharma patience of non-arising, namely, the First Ground. These are all designations belonging to the Separate Teaching, not an understanding of the Shared Teaching.
From the First Ground through the Sixth Ground, one cultivates merit; [19] the Mahaparinirvana Sutra regards these stages as conditioned and contaminated and calls those at them members of the Sangha of shravakas. This is precisely the meaning of the Shared Teaching. From the Seventh Ground upward, one gradually severs the nine grades of afflictions that constitute the causes of rebirth.
Yet those who have reached such stages, whether in the Lesser Vehicle or the Great Vehicle, all sever them; hence, this is insufficient to establish a definite distinction. If it is said that at the Seventh Ground one severs the delusion of ignorance, this is neither the meaning of the Shared Teaching nor that of the Separate Teaching; it is merely the Separate Teaching carrying forward the intent of the Shared Teaching.
Master Guangzhai’s explanation is neither definite nor clear and does not accord with this Lotus Sutra.
Master Vasubandhu held that bodhisattvas attain the Dharma patience of non-arising as soon as they arouse the aspiration, from the stage at which eight rebirths remain down to the stage at which one rebirth remains. Ordinary beings definitively sever retributive effects, bring rebirth to an end, enter the First Ground, and attain the Dharma patience of non-arising. This explanation follows entirely the meaning of the Separate Teaching and likewise does not accord with this sutra.
The sutra text is now divided into three parts. The first is the general preface by the recorder of the sutra; the second is the Tathagata’s differentiation; and the third describes the offerings made by the assembly.
The first part may be understood according to the sutra text itself.
The [second] part, which explains the meaning of differentiation, contains the Buddha’s subtle and wondrous words; the sutra cannot be explained according to the provisional-vehicle stages. Therefore, the preceding sutra text has already explained the meaning of opening, revealing, awakening to, and entering the Buddha’s knowledge and vision. Now, in accordance with the meaning of the essential teaching, the increase of cultivation of the Way and the decrease of birth and death must both be explained according to the stages of the Perfect Teaching.
The [subsequent sutra text] states, “Living beings as numerous as the minute dust particles of eight worlds all aroused the aspiration for unsurpassed, complete and perfect enlightenment.” This refers to those who attained purification of the six faculties and began to enter the stages of the Ten Faiths. Therefore, the Sutra of Benevolent Kings says: “Bodhisattvas who practice the ten wholesome deeds arouse the aspiration for the Great Vehicle and forever leave far behind the sea of suffering of cyclic existence within the three realms.” This is precisely the meaning intended here.
The [sutra text’s statement] “attained the Dharma patience of non-arising” means entering the stages of the Ten Abodes. Therefore, the Avatamsaka Sutra says: “At the initial Abode of Arousing the Aspiration, when one mind arises, all minds arise. One attains the body of the Tathagata; one body is immeasurable bodies. The wondrous and pure Dharma-body, quiescent and profoundly still, manifests responsively everywhere.” This is precisely the meaning intended here.
The [sutra text’s statement] “attained the dharani of retaining all that is heard” means entering the stages of the Ten Practices; “attained unobstructed eloquence in joyful exposition” means entering the stages of the Ten Dedications of Merit.
The [sutra text’s statement] that they attained “countless hundreds of thousands of myriads of kotis of revolving dharanis” means entering the First Ground; “were able to turn the non-retrogressing Dharma wheel” means entering the Second Ground; “turned the pure Dharma wheel” means entering the Third Ground; and “would undergo eight more rebirths” means reaching the Fourth Ground.
[Next,] having seven rebirths remaining means entering the Fifth Ground; having six rebirths remaining means entering the Sixth Ground; and having five rebirths remaining means entering the Seventh Ground.
The [sutra text’s statement] “after four more lives, they will attain unsurpassed, complete and perfect enlightenment” means entering the Eighth Ground; “after three more lives” means entering the Ninth Ground; “after two more lives” means entering the Tenth Ground; and “after one more life” means entering the stage of Equal Enlightenment, the Vajra Mind.
When discussing the meaning of increasing cultivation of the Way and diminishing birth and death, it is neither, as Master Guangzhai maintained, the severance of rebirth arising from the causes of rebirth, nor, as Master Vasubandhu maintained, the severance of rebirth arising from retributive effects. Rather, increase is discussed solely in terms of the virtue of wisdom, decrease in terms of the virtue of severance, arising in terms of the Dharma-body, and extinction in terms of ignorance.
This is like the analogy of the moon in the Mahaparinirvana Sutra: from the first day of the month until the fifteenth, its light gradually increases; from the sixteenth until the final day of the month, its light gradually decreases. Increase and decrease [of light] are discussed with reference to the essential nature of the one moon [which itself does not change]. This illustrates how the virtues of wisdom and severance are discussed in terms of the Dharma-body.
It may be that one person advances through eight increments within a single period; it may take one life, eight lives, or immeasurable lives; it may occur in one thought, eight thoughts, or immeasurable thoughts; or multitudes of people as numerous as minute dust particles may all do likewise. Therefore, the explanation cannot be restricted to the causes of rebirth or the retributive effects of rebirth, nor can it separate the advancement of the virtue of wisdom from that of the virtue of severance.
In considering the essential teaching [of this sutra], the number of those who realized the Way was many times greater than in other sutras. Not only were they more numerous, but the period during which they were nurtured in practice was also longer. From the remote original past, [the Buddha], moved by compassion, manifested traces and taught and guided beings everywhere.
Throughout the intervening period, he continued to meet [his disciples] repeatedly, thereby bringing the faculties of a great many people to maturity. In this lifetime, [the Buddha] again progressively trained them through the five levels of teaching [20] and [finally] gathered and consummated them, leading them to the Lotus Assembly. It is like farmers sowing in spring, plowing and tending the fields in summer, harvesting in autumn, and storing and preserving the crops in winter; the entire harvest is gathered at once. [Therefore,] after the Buddha preached the Lotus Sutra, those who realized the Way were only [sparse], like scattered grains gleaned after the harvest.
SUTRA TEXT
When the Buddha spoke of the great benefits of the Dharma attained by the great bodhisattvas, mandarava and maha-mandarava flowers rained down from midair, scattering over the immeasurable hundreds of thousands of myriads of kotis of lion seats of the Buddhas [emanation bodies seated] beneath the jeweled trees. They also scattered over the lion seats within the seven-jeweled stupa of Shakyamuni Buddha and the Tathagata Many Treasures, the Buddha who had entered extinction long ago, and over all the great bodhisattvas and the fourfold assembly of disciples.
Fine powders of sandalwood, aloeswood, and other fragrances also rained down. In the sky, celestial drums sounded of themselves, producing [21] subtle, wondrous, and profound sounds. Thousands of kinds of celestial garments also rained down, adorned with hanging necklaces of pearls, mani jewels, and wish-fulfilling jewels, filling all nine directions. [22] Jeweled incense burners, burning priceless fragrances, spontaneously appeared everywhere as offerings to the great assembly in the Dharma assembly.
Above each Buddha [emanation body] were bodhisattvas holding banners and canopies arranged in successively ascending order, [from the ground] reaching as high as the Brahma heaven. These bodhisattvas all proclaimed innumerable verses in subtle and wondrous voices to praise and extol the Buddhas.
The third section sets forth the offerings then made by the great assembly. Having heard the profound Dharma and gained great benefit, [the assembly] wished to repay the Buddha’s kindness and therefore arranged offerings; through this they also expressed their understanding. In the preceding [teaching of the Buddha] concerning the trace gate, the bodhisattvas had also awakened, but the opening and revelation of the Buddha’s knowledge and vision [23] had not yet been completed, and so they had not yet expressed their understanding. Only when the teaching concerning the original gate had been completed did Bodhisattva Maitreya, as leader and representative of the assembly, express their understanding.
[The scripture says,] “The bodhisattvas held banners and canopies arranged in successively ascending order, [from the ground] reaching as high as the Brahma heaven.” “Banners” signify the meaning of successive transformation; “canopies” signify the meaning of sheltering and protection; “the ground” signifies the beginning; and “the Brahma heaven” signifies purity. The virtue of wisdom and the virtue of severance undergo many successive transformations; compassion and loving-kindness repeatedly provide shelter and protection.
High and low, shallow and profound, they do not depart from their proper sequence. “Reaching as high as the Brahma heaven” symbolically means that the bodhisattvas advance in their cultivation of the path, diminish birth and death, draw near to the stage of Wondrous Awakening, and reach the utmost purity.
If, according to Vasubandhu’s explanation, they attained only the First Bhumi once, how could that accord with this passage of scripture?
SCRIPTURE TEXT
At that time, Bodhisattva Maitreya rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and recited these verses:
The verse section contains nineteen stanzas, divided into three major sections.
The first major section comprises the first two stanzas, which reiterate the meaning of the understanding attained by the great assembly at that time.
The second major section comprises nine stanzas, which reiterate the meaning of the Tathagata’s distinguishing explanation [of the merits].
SCRIPTURE TEXT
The third major section comprises eight stanzas, which reiterate the meaning of the offerings made by the great assembly at that time. [The verse says:] “Attain immeasurable fruits of recompense, free from outflows and pure.” Because their meaning differs from the limited attainments of the Two Vehicles, they are called “immeasurable.” Because they are elicited by wondrous causes, they are called “pure.” Because their lands are free of obstruction, they are called “fruits of recompense,” unlike those of the Two Vehicles, who do not [elicit] such fruits of recompense. “Hearing of the Buddha’s long lifespan”: this scriptural passage clearly determines it to be immeasurable, so how can one follow the earlier commentators and say that it is limited?
The masters of the Southern School held that the prose passage following this verse belongs to the dissemination section. As evidence, they cited the earlier teaching concerning the trace gate, in which the present account of Bodhisattva Manjushri likewise belonged to the dissemination section.
The masters of the Northern School, however, held that the four classes of disciples who possess faith [24] are presently hearing the scripture, and therefore determined that it still belongs to the main teaching section.
Only from the words, “Furthermore, after the Tathagata’s extinction,” onward does the dissemination section begin; this interpretation can be applied in the divisions made by both the Southern and Northern Schools.
For the present, we provisionally follow the division made by the masters of the Southern School. After this verse, the [remaining scripture] comprises eleven and a half chapters, divided into two major parts.
The first extends from this point through the end of the chapter “Bodhisattva Never Disparaging.” It sets forth the profound merits of widely transmitting this scripture and encourages its dissemination.
The second extends from the chapter “The Tathagata’s Transcendent Powers” [to the end of the scripture] and comprises eight chapters, divided into the two parts of entrustment and dissemination, each of which contains three major sections.
[In the entrustment part,] the first major section comprises the latter half of this chapter together with the entire chapter “The Merits of Rejoicing in Accord.” It sets forth the causes of merit described in the preceding chapter in order to encourage the dissemination of this scripture.
The second major section comprises the chapter “The Merits of the Dharma Teacher,” which sets forth the fruits of merit arising from the preceding chapter in order to encourage dissemination, and the chapter “Bodhisattva Never Disparaging,” which cites the blessings gained through faith and the offenses incurred through slander as proof and encouragement for disseminating this scripture.
The third major section comprises the chapter “The Tathagata’s Transcendent Powers” and the subsequent chapter “Entrustment,” setting forth the later entrustment to disseminate this scripture.
From the chapter “Former Deeds of Bodhisattva Medicine King” onward, there are five chapters that encourage the circulation of this sutra on the basis of the meaning of teaching and transforming sentient beings.
[Finally,] the chapter “Bodhisattva Samantabhadra’s Encouragement to Resolve” encourages its circulation on the basis of personal practice.
As for the meaning underlying their sequence, it is said that those who hear the sutra in the present and gain either true or approximate understanding will obtain the benefits described in the preceding section. If [someone in a later age] directly hears even a single sentence of the sutra and gives rise to a mind of sympathetic joy, that person’s merit will likewise equal that of the four classes of disciples who presently have faith and are listening to the sutra.
Because in the future age there will be no Buddha, and lest people of that age doubt that [this sutra] brings little merit, the Buddha taught five chapters concerning the merit [25] [of upholding this sutra] after the Buddha’s entry into nirvana.
Because the planting of the subtle, hidden cause of merit is not like attaining the manifest and clearly evident fruit of merit, the Buddha therefore taught the chapter “The Merits of the Dharma Teacher.”
Although cause and effect had already been presented, this was still not equal to providing clear testimony; therefore, the Buddha taught the chapter “Bodhisattva Never Disparaging.”
Although a cause from the distant past had already been presented, this was still not equal to displaying miraculous transformations in the present; therefore, the Buddha taught the chapter “The Tathagata’s Transcendent Powers.”
Although transcendent powers had already been displayed, this was still not equal to [the Buddha’s] stroking their heads and entrusting the Dharma to them; therefore, the Buddha subsequently taught the chapter “Entrustment.”
Although a general entrustment had already been made [before the assembly], this was still not equal to revealing the essential method of relinquishing one’s body to preserve the Way; therefore, the Buddha taught the chapter “Former Deeds of Bodhisattva Medicine King.”
Although those who teach and transform others had already been admonished, this was still not equal to admonishing those who are taught and transformed, so that wherever they hear the Dharma they should give rise to mindfulness of the Buddha; therefore, the Buddha taught the two chapters “Bodhisattva Wondrous Voice” and “Bodhisattva Avalokitesvara.”
If those who have newly given rise to the resolve to propagate the sutras inherently possess no transcendent powers, they must rely upon inward protection; therefore, the Buddha taught the chapter “Dharani.”
Because assistance and protection from without are also necessary, the Buddha taught the chapters “Former Deeds of King Wondrous Adornment” and “Bodhisattva Samantabhadra’s Encouragement to Resolve.”
The chapters [are thus arranged] continuously, layer upon layer and linked one to another, all for the purpose of enabling the Mahayana teaching to be propagated freely and without obstruction.
SUTRA TEXT
At that time, the Buddha addressed the great bodhisattva Maitreya: “O Ajita! If any sentient being hears it said that the Buddha’s lifespan is so exceedingly long and gives rise to even a single thought of faithful understanding, the merit attained by that person will be immeasurable and boundless.
Following the verses, the prose passage of the sutra is divided into two parts. The first discusses the four classes of disciples who have faith in the present; the second discusses the five classes of people [who accept this sutra with faith] after the Buddha’s passing.
What are the four classes of disciples who have faith? [Among these four classes,] with regard to the ability to explain this Lotus Sutra briefly, there are three classes; with regard to the ability to explain it extensively, there are two classes; and with regard to the ability to perfect contemplative insight, there is only one class. Yet all four classes have faith [in this sutra], and therefore they are called the four classes of disciples who have faith.
Of the four classes of disciples who have faith, the first consists of those who give rise to a single thought of faithful understanding but are not yet able to explain it; the second consists of those who additionally possess the ability to explain it briefly; the third consists of those who additionally possess the ability to explain this sutra extensively for others; and the fourth consists of those who possess profound faith and perfect their cultivation of contemplative insight. [26]
The first section discusses the first class, those who possess a single thought of faithful understanding, and consists of a prose passage and verses. The prose passage has three parts. First, it identifies this class of people; second, it sets forth their merit; and third, it sets forth their stage and practice from which there is no further retrogression.
We shall now explain “a single thought of faithful understanding.” It means that, in accordance with what one hears from the sutra, one immediately becomes lucid and thoroughly comprehends it, and in accordance with the teaching [in the sutra], one enters it without obstruction. [Thus,] one faithfully accepts that:
1. All dharmas are the Buddha-Dharma.
2. One further believes that the Buddha-Dharma is not separate from all dharmas; if the Buddha-Dharma cannot be apprehended, then all dharmas cannot be apprehended.
3. To see all dharmas is also to see the Buddha-Dharma.
Each one of the foregoing is also all three, and the three are also one. It also carries the meaning [expressed in the Vimalakirti Sutra] that “to practice what is not the Way is to penetrate the Buddha Way”: to practice the Buddha Way is to penetrate all ways; and without apprehending the Buddha Way or any of the ways, one penetrates the Buddha Way and all ways. Nothing whatsoever exists, yet what exists is nothing whatsoever; nor is it existence or nonexistence.
It is like a road passing before the gate of a house and extending freely in every direction—east, west, south, and north—without obstruction. The eye, ear, nose, tongue, body, and mind are likewise so whenever they encounter their respective [sense objects]. Because there is no doubt or obstruction, it is called faith; because there is clear discernment, it is called understanding.
This is the mind possessing “a single thought of faithful understanding.”
It is like someone who, while sitting in contemplation, suddenly awakens and comprehends thoroughly in accordance with the object of contemplation. Penetrating the three truths [27] is likewise so. Such faithful understanding is called the stage of the iron wheel. [28]
There is also another explanation, which holds that [faithful understanding] such as this is not yet sufficient to be called the stage of the iron wheel, but belongs only to those who have newly given rise to the resolve within the ten stages of faith. Because such a person has not yet attained purification of the six sense faculties, that person has not yet formally entered the stage of the iron wheel.
SUTRA TEXT
“If any good man or good woman, seeking the path to unsurpassed, complete and perfect enlightenment, cultivates for eighty myriads of kotis of nayutas of kalpas the five paramitas—dana-paramita, sila-paramita, kshanti-paramita, virya-paramita, and dhyana-paramita—with prajnaparamita alone excepted, the merit of such people, compared with the merit of faithful understanding of the Buddha’s lifespan, does not equal one hundredth, one thousandth, or one part in a hundred thousand myriads of kotis… Even by calculations or analogies, the comparison could not be known.
“It is impossible that a person possessing such merit of faithful understanding should regress from the resolve for bodhi.”
The second part assesses [the merit of this class of people]. First, it states generally that the merit is immeasurable; next, it assesses its relative magnitude in detail. This part is further divided into two passages.
The first passage presents the five practices [of paramita], which carry one to the other shore, as the basis for the assessment. Prajnaparamita is precisely the true wisdom spoken of here; therefore, it says that prajnaparamita is excepted.
Question: If prajnaparamita is excepted, can the remaining five practices still be called paramitas [that carry one to the other shore]?
Answer: Because all are practiced for the sake of seeking the Buddha’s wisdom, when one practices dana and sila to the utmost, reaching their furthest limit, they may also be called paramitas [that carry one to the other shore]. This is all explained according to the meaning of a gradual, sequential progression.
The second passage, beginning with the words “the merit of such people,” sets forth the detailed assessment of their relative magnitude.
The third section, beginning with the words, “A person who has such merit from faith and understanding,” reveals the stage and practice from which there is no further retrogression. The first six minds within the Ten Abodes of the Separate Teaching are still subject to retrogression; upon reaching the seventh mind, there is no further retrogression. In the Perfect Teaching, however, there is no retrogression beginning with the First Abode [29] [of the Ten Abodes].
Because one hears the chapter on the Lifespan of the Tathagata, merit from external conditions lends support; because one wholeheartedly believes, follows, accepts, and understands [the meaning of the sutra], one is inwardly permeated and cultivated, and therefore no longer retrogresses. The Great Prajnaparamita [Sutra] says, “There are bodhisattvas who retrogress and bodhisattvas who do not retrogress,” and also, “There are those who encounter demonic hindrances and those who do not.” These statements all convey this meaning.
SUTRA TEXT
At that time, the Blessed One, wishing to restate the meaning above, spoke in verse:
The verse section consists of nineteen and a half stanzas, [and is also divided into three passages].
The first passage consists of twelve stanzas and first restates the meaning of comparatively assessing the greater and lesser amounts [of merit].
The second passage consists of two stanzas and restates in reverse order [31] the meaning of revealing the characteristics of the persons described previously.
The third passage consists of five stanzas and restates the stage and practice of non-retrogression.
The verse says, “Who have practiced for countless kalpas,” meaning that they have long cultivated the paramitas. “May we, in future ages” means that they give rise to compassionate vows. Because they have long practiced and made vows, upon hearing the sutra they immediately believe and understand it. Yet here, at the beginning of this chapter, those who have only just heard the sutra and have a single thought-moment of faith and understanding possess merit equal to that of those who have practiced for a long time—and indeed surpassing it.
SUTRA TEXT
“Furthermore, Ajita! If a person hears of the great length of the Buddha’s lifespan and clearly understands those words, the merit that person gains will be without limit and can give rise to the Tathagata’s unsurpassed wisdom. How much more so for one who extensively hears this sutra, causes others to hear it, personally accepts and upholds it, causes others to accept and uphold it, personally copies it, or causes others to copy it; or who makes offerings to this sutra of flowers, incense, jeweled necklaces, banners, canopies, fragrant oil, and butter lamps [32]. The merit of that person will be immeasurable and boundless and can give rise to wisdom of all modes. [33]
The passage beginning with the words, “Furthermore, Ajita! If a person hears of the great length of the Buddha’s lifespan,” concerns the second kind [of disciple endowed with faith]. The former kind of disciple is only able to believe and understand but cannot expound the teaching.
To expound the connections among names and numerical categories, one must know how to employ excellent and skillful words. The present kind of disciple possesses [this ability] and is therefore said to expound the teaching for others. Because this person is designated according to the superior quality possessed, this is called the second kind.
Through the power of exposition, such a person can cause both oneself and others to “give rise to the Tathagata’s unsurpassed wisdom.” This sutra passage first reveals the person’s characteristics and then comparatively assesses the merit.
The passage beginning with the words, “How much more so for one who extensively hears this sutra,” concerns the third kind, who has heard much and understands broadly, can expound it extensively for others, and extensively cultivates offerings. Making offerings provides external support, enabling the inner wisdom to enter realization swiftly; therefore, such a person “can give rise to wisdom of all modes.” This section first reveals the characteristics of this kind of person and then discusses the comparative assessment [and differentiation of merit].
SUTRA TEXT
“Ajita! If any good man or good woman hears me speak of the great length of my lifespan and deeply believes, accepts, and understands it, that person will see the Buddha constantly abiding on Mount Grdhrakuta, expounding the Dharma, reverently surrounded by great bodhisattvas and an assembly of sravakas. That person will also see this entire Saha world, its ground made of lapis lazuli, level and even, with Jambunada gold [34] bordering the roads that extend in the eight directions, [35] rows of jeweled trees, and towers, terraces, and pavilions all fashioned from various precious substances, with the great assembly of bodhisattvas dwelling among them. If anyone is able to behold this, one should know that it is a sign of profound faith, acceptance, and understanding.”
Next, the passage beginning with the words, “Ajita…” concerns the fourth kind of disciple endowed with faith, who fully possesses [the qualities] of the preceding three kinds and, in addition, cultivates contemplative practice. Entering meditative concentration and applying wisdom, when one’s contemplation reaches fulfillment, these forms arise, and one is able to see the appearances of the two lands: the Land of Expedient Means with Residue and the Land of True Reward.
“To see the Buddha constantly abiding on Mount Grdhrakuta, expounding the Dharma, reverently surrounded by great bodhisattvas and an assembly of sravakas” is the appearance of the Land of Expedient Means with Residue.
“To also see this entire Saha world… with the great assembly of bodhisattvas dwelling among them” is the appearance of the Land of True Reward.
The first two kinds of disciples endowed with faith are at the stage of wisdom derived from hearing. The [third] kind, who has heard much and expounds extensively, is at the stage of wisdom derived from reflection. The [fourth] kind, who cultivates contemplative practice and brings contemplation to fulfillment, is at the stage of wisdom derived from cultivation. [The practices of all four kinds of disciples] progress from shallow to profound and culminate in the purification of the six sense faculties, which is the stage of the Ten Faiths.
SUTRA TEXT
“Furthermore, after the Tathagata’s extinction, if anyone hears this sutra and does not disparage it but instead gives rise to a mind of sympathetic joy, know that this too is a sign of faith and understanding; how much more so one who recites, reads, accepts, and upholds it. That person is indeed reverently bearing the Tathagata upon the crown of his head. [36] Ajita! Such a good man or good woman need not erect monasteries or stupas for my worship, nor need they build Sangha dwellings or make offerings of the four necessities [37] to the Sangha.
Why is this? Because those good men and good women who accept, uphold, read, and recite this sutra have thereby already erected monasteries and stupas, built Sangha dwellings, and made offerings to the Sangha. They have thereby already erected a stupa of the seven treasures to enshrine the Buddha’s relics, broad at the base and gradually narrowing toward the top, reaching as high as the Brahma heaven, hung with banners, canopies, and small jeweled bells, and adorned with flowers, incense, jeweled necklaces, various kinds of powdered incense, fragrant ointments, and burning incense.
With various drums, musical instruments, flutes, pipes, [38] konghou harps, every kind of dance, and wondrous sounds, they have praised and extolled it. They have thereby already made such offerings throughout immeasurable thousands, myriads, and kotis of kalpas.
“Ajita! If, after my extinction, anyone hears this scripture and is able to accept and uphold it, either copying it personally or causing others to copy it, that person has thereby built Sangha dwellings, constructing thirty-two halls [39] of red sandalwood, each as high as eight tala trees. [40] These Sangha dwellings are spacious, beautiful, and magnificently adorned, with ample room for hundreds of thousands of bhiksus to reside within them. [41] They are also fully provided with gardens and groves, bathing pools, paths for walking meditation, and caves for seated meditation; with clothing, food and drink, beds and cushions, medicines for treating illness, and every convenience.
Such Sangha dwellings, halls, towers, and pavilions, numbering many thousands, myriads, and kotis, even beyond measure, are as though already offered now to me and to the Sangha of bhiksus.
“Therefore, I say: ‘After the Tathagata’s extinction, if anyone accepts, upholds, recites, and reads this sutra, expounds it to others, copies it personally or causes others to copy it, and makes offerings to this sutra, that person need not erect monasteries or stupas, build Sangha dwellings, or make offerings to the Sangha.’”
From the words “Furthermore, after the Tathagata’s extinction” onward, the text discusses five classes of people [who believe in and accept this sutra]. The scriptural passage is further divided into two sections. The first presents the five classes of people and comparatively assesses and distinguishes the merit of the latter four classes. The second discusses those who rejoice sympathetically and assesses and distinguishes the merit of the first class.
Question: Why is this so?
Answer: Because the assessment and distinction of the latter four classes are presented briefly, whereas the assessment and distinction of the first class, [those who rejoice sympathetically], are set forth at length. Once this extensive assessment and distinction has been made, the meaning of the further comparisons can be understood. The Buddha did not speak at tedious length but expressed the matter skillfully in this way.
Of these five classes of people, the first directly gives rise to a mind of sympathetic joy; the second additionally accepts, upholds, reads, and recites the sutra personally; the third additionally encourages others to accept, uphold, read, and recite it; the fourth further cultivates the six paramitas; and the fifth devotes himself exclusively to cultivating the practices of the six paramitas. Generally speaking, all five classes both practice personally and teach and transform others, as the subsequent scriptural passage speaks of fifty people successively transmitting the teaching to one another.
All who practice personally are collectively called disciples; all who teach and transform others are collectively called Dharma teachers. Considered separately, however, two classes only practice personally, while three classes also fully engage in teaching and transforming others. The title “Dharma teacher” applies only to the latter three classes, not to all five.
Since personal practice is found in all five classes, they are all collectively called disciples. For the first class, only the characteristics of the person are presented; the assessment and distinction of the merit are discussed later.
From the words “how much more so one who” onward, the text discusses the second class, identifying those capable of accepting, upholding, reading, and reciting the sutra. The presentation of this class of people is readily understandable. The statement “That person is indeed reverently bearing the Tathagata upon the crown of his head” is not an assessment of merit.
Those who have newly given rise to the aspiration fear that the disturbances of external conditions may obstruct their proper cultivation, and therefore single-mindedly devote themselves solely to upholding this sutra. This itself is the supreme offering. [If they can] relinquish phenomenal forms and abide by the truth, the benefit will be even more extensive.
Later, when contemplation within the mind has matured, contact with external conditions will no longer obstruct the inner mind, and every circumstance can further assist cultivation of the Way. It is like adding more oil so that a fire burns more strongly, or like a boat traveling downstream with its sails additionally raised. If the strength of the work of cultivation is increased, the momentum of transformation becomes even swifter.
The essential purport of the scriptural passage is that the sutra itself is the relic of the Dharma body, and therefore it is unnecessary to enshrine relics of the physical body. [42] If the scriptural passage is expounded, the expounder and the passage being expounded are themselves the stupa of worship, and there is no need for a stupa of material form. The scriptural passage can contain the Sangha according to the ultimate meaning, and there is no need to wait for or rely upon the conventional Sangha.
Question: If so, upholding the sutra is itself observing the precepts according to the ultimate meaning. Why, then, does the scriptural passage also say, “and is further able to maintain the precepts purely”?
Answer: This expresses the meaning concerning the first class [43] and should not be used to raise an objection concerning the subsequent classes. If one wishes to explain it, upholding the sutra means conforming to the precepts in their principle and essence, and naturally also maintaining the parajika and sanghavasesa precepts. [44] When the present scriptural passage says “is able to maintain the precepts purely,” it refers to the precepts beginning with the pacittiya rules, [45] so that in every action there is no deficiency or transgression. The third class of people, who are able to teach and transform others, embodies precisely this meaning.
[The scriptural passage] first presents this class of people; afterward, from the words “has thereby built Sangha dwellings” onward, it [sets forth the details] assessing their merit.
SCRIPTURAL TEXT
“How much more so one who is able to accept and uphold this sutra and, in addition, practices generosity, observance of the precepts, patience, diligence, meditative concentration, [46] and wisdom. This person’s merit is the most excellent, immeasurable and boundless. Just as space in the east, west, south, north, the four intermediate directions, [47] above, and below is immeasurable and boundless, so too is this person’s merit immeasurable and boundless. That person will swiftly attain wisdom of all modes.
From the words “How much more so one who is able to accept and uphold this sutra and, in addition…” onward, the text discusses the fourth class of people. “In addition, practices” the paramitas refers to this class. First, the person is presented; afterward, from the words “This person’s merit is the most excellent” onward, the merit is assessed.
SCRIPTURAL TEXT
“If there is anyone who recites, reads, accepts, and upholds this sutra; expounds it to others; personally copies it or has others copy it; and is also able to erect stupas, build dwellings for the Sangha, make offerings to, praise, and extol the shravakas; who further extols the merits of the bodhisattvas with hundreds of thousands of myriads of kotis of expressions of praise; who, for the sake of others, accords with all manner of causes and conditions and expounds this Lotus Sutra according to what is fitting in meaning;
who is also able to uphold the precepts purely, live together with gentle people, always practice patience without anger, remain firm in resolve and mindfulness, constantly desire to sit in meditation and attain profound samadhi, advance vigorously and courageously, gather all wholesome dharmas, possess keen faculties and lucid wisdom, and skillfully answer difficult questions—Ajita, after my extinction, any good man or good woman who accepts, upholds, recites, and reads this scripture and also possesses such wholesome merits should be known as one who has already approached the place of enlightenment, sat beneath the Bodhi tree, and drawn near to unsurpassed perfect enlightenment. [48]
“Ajita! Wherever such good men or good women have walked, stood, lain down, or sat, a stupa should be erected. All devas and human beings should make offerings to it as they would to a stupa of the Buddha.”
From the words “If there is anyone who recites and reads” onward, the fifth kind of person is discussed. Those able to devote themselves to cultivating the practices of the six paramitas constitute this kind of person. The [sutra text] first identifies this kind of person; afterward, from the words “Ajita, after my extinction” onward, it assesses their merits.
To summarize these five kinds of people: the first three belong to the stage of wisdom arising from hearing; [the fourth], who additionally practices the six paramitas, belongs to the stage of wisdom arising from reflection; and [the fifth], who devotes themselves to cultivating the practices of the six paramitas, belongs to the stage of wisdom arising from cultivation. All still remain before the stages of the Ten Faiths.
Some hold that the first kind, who initially gives rise to the mind of sympathetic joy, enters the stage of the Mind of Faith. If each kind is allotted two minds, the five kinds correspond to the ten minds within the Ten Minds of Faith. This is the Iron Wheel stage, at which purity of the six faculties has already been attained.
SUTRA TEXT
At that time, the Blessed One, wishing to restate this meaning, spoke in verse:
The following verse section consists of nineteen and a half stanzas, [divided into four passages].
The first passage, consisting of five and a half stanzas, praises the second kind of person.
The second passage, beginning with “If one accepts and upholds this sutra,” consists of three stanzas and praises the third kind of person.
The third passage, beginning with “If anyone, with faith and understanding,” consists of four stanzas and praises the fourth kind of person.
The fourth passage, beginning with “Who reveres monasteries and stupas,” consists of seven stanzas and praises the fifth kind of person. “Pay homage, and regard them as the Buddha” means that, at the outset, one takes refuge in a person bearing the designation Tathagata. “Before long, this person will reach the Bodhi tree” means that they have attained the Iron Wheel stage [49] and will soon attain the Copper Wheel stage, [50] at which they can manifest the eight signs of attaining Buddhahood. [51] Approaching the place of enlightenment is the sphere of practice; sambodhi is the sphere of proximity.
The fifth kind of person and the fourth kind of disciple among the Four Faiths both belong to the stage of wisdom arising from cultivation. If discussed in terms of entry into the stages, both are at the stage of purity of the six faculties; the only difference is whether the Buddha is presently in the world or whether it is the future after the Buddha has entered nirvana. [52] This is the general meaning.
18. Explanation of the Chapter on the Merits of Sympathetic Joy
SUTRA TEXT
Chapter Eighteen: The Merits of Sympathetic Joy
Explanation of the Chapter Title
“Sympathetic” means according with phenomenal characteristics and inherent principle, without duality or difference. “Joy” means rejoicing for oneself and rejoicing for others. Upon hearing the profound and sublime teaching, by according with inherent principle one gains the merits of the true teaching, while by according with phenomenal characteristics one gains the merits of the provisional vehicle. Rejoicing for oneself is to possess wisdom; rejoicing for others is to possess compassion. Because the teaching combines the provisional and the true, the merit of wisdom and the merit of severance, it is called the Chapter on the Merits of Sympathetic Joy.
Furthermore, according with inherent principle means that, upon hearing of the Buddha’s profound original ground, one immediately accepts it with deep faith, follows it without opposition, and entertains not the slightest doubt. According with phenomenal characteristics means that, upon hearing how the Buddhas of the three times benefit sentient beings throughout all time and everywhere in space, one likewise entertains not the slightest doubt.
Precisely within universally pervasive phenomenal characteristics, one realizes profound inherent principle; precisely within profound inherent principle, one realizes universally pervasive phenomenal characteristics. Without duality, yet two; without difference, yet distinct; although two and distinct, nevertheless without duality or difference. To believe, accept, and understand in this way is called sympathetic accord.
For more than forty years after appearing in the world, the Tathagata still had not revealed the true Dharma. To the seven classes of expedient practitioners, [53] the Buddha had not yet spoken the ultimate words of truth. Now one rejoices that oneself and others can, with the minds of ordinary beings, attain understanding equal to that of the Buddha, and can, with the fleshly eyes received from one’s parents, see as the Tathagata sees. Such knowledge and vision ultimately exhaust the Dharma realm; they are vast and boundless, with nothing equal to them, nothing comparable to them, and still less anything surpassing them. Now the Buddha has spoken this, and we have been able to hear it; therefore, this is called the Chapter on the Merits of Rejoicing in Accord.
“The fiftieth person” [in the Buddha’s analogy] is a beginner within the first class of persons. [54] Because this person is a beginner, [upon hearing this sutra] he has only a single thought that accepts and understands the principle of inherent nature, and only a single thought of rejoicing for himself and others. He has not yet practiced anything or bestowed any kindness upon others. Yet the merit attained by this person, as the Tathagata skillfully illustrates through comparison, surpasses even that of one beyond training, “how much more so the first person who hears it in the Dharma assembly,” and how much more so persons of the second, third, fourth, and fifth classes;
how much more so those who enter the stages of the Ten Abodes and Ten Practices, up to the final mind [before attaining Buddhahood]. [55] Who, upon hearing of such profound and wondrous merit, would not admire and aspire to it?
The Tathagata spoke this to cause sentient beings to give rise to joyful aspiration; therefore, this is called the Chapter on the Merits of Rejoicing in Accord. Previously, when the Buddha praised and extolled the merit of upholding the sutra, everyone in the assembly believed that one had to enter the stage of a True Person [56] before attaining such merit. They therefore conceived a dismissive view of beginners who had only just aroused the aspiration, regarding them as weak and inferior.
Suddenly they heard that a seed still buried deep within hard earth can become a great tree whose trunk spans a hundred arm-spans, and that the kalavinka bird, while still within the egg, already possesses a song more beautiful than that of all other birds. This is truly a rare wonder, and their former doubt and disdain toward beginners naturally dissolved. Therefore, this is called the Chapter on the Merits of Rejoicing in Accord.
Although non-Buddhist practitioners may attain the five supernormal powers and be able to move mountains and fill seas, they cannot subdue the afflictions of views and craving, [57] and are therefore inferior to one who has only just attained the dharma of warmth. [58] Those beyond training among the practitioners of the Two Vehicles have all severed the future causes and effects [59] of samsara, yet they remain bound by nirvana, unaware that both the causes and the fruits [of the Two Vehicles] are merely expedient means.
Although practitioners of the Shared Teaching skillfully cultivate causes, when arousing the aspiration they do not know the ultimate fruit of Buddhahood; [60] therefore, in attaining the fruit, they eliminate only the afflictions of the four abodes. [61] Although practitioners of the Distinct Teaching surpass those of the Two Vehicles, their cultivation of causes is partial and still inept, and thus is not praised by the Buddha.
None [of the classes described above] can compare with one who, upon first [hearing this sutra], has only just aroused a mind of rejoicing in accord. The Buddha now sets forth the initial letter A and compares it through to the final letter Ṭha,1 demonstrating that it surpasses all other teachings. Therefore, this is called the Chapter on the Merits of Rejoicing in Accord.
Question: How does this compare with the Chapter on Rejoicing in Accord in the Larger Prajnaparamita Sutra2?
Answer: Here the Dharma is discussed, whereas that chapter [in the Larger Prajnaparamita Sutra] discusses the person; the person and the Dharma mutually support one another.
SUTRA TEXT
At that time, the great bodhisattva Maitreya addressed the Buddha, saying: “World-Honored One! If good men or good women, upon hearing this Lotus Sutra, give rise to a mind of rejoicing in accord, how much merit and virtue will they obtain?”
The bodhisattva Maitreya then repeated his question in verse:
The sutra text of this chapter contains a question and an answer, each of which is divided into prose and verse sections.
The preceding chapter assessed [the merits of] four classes of disciples but did not discuss the first class. Maitreya, responding to that occasion, asked about this meaning, which can be understood from the sutra text itself.
SUTRA TEXT
At that time, the Buddha said to the great bodhisattva Maitreya: “Ajita! After the Tathagata’s passing, if any bhiksu, bhiksuni, upasaka, upasika, or other wise person, whether old or young, hears this sutra and then gives rise to a mind of rejoicing in accord, and, after leaving the Dharma assembly, goes elsewhere—whether to the Sangha’s quarters, a secluded place, a city or town, a roadway, a village, or fields and gardens—and, according to what that person has heard and to the best of that person’s ability, explains it to parents, relatives, friends, acquaintances, and others, those who hear it will give rise to a mind of rejoicing in accord and will in turn explain it to others.
Those others, after hearing it, will likewise give rise to a mind of rejoicing in accord and explain it to still others. In this way, it is transmitted successively until it reaches the fiftieth person to hear it.”
The Buddha’s answer contains two parts. The first discusses those who rejoice inwardly; the second directly discusses those outside the assembly who hear the Dharma.
The first part, concerning those who rejoice inwardly, is further divided into five passages. The first discusses successive instruction; the second assesses the fundamental merit; the third presents a question; the fourth gives the answer; and the fifth assesses the complete merit.
The masters of the South explained that the fifty people [in the analogy] are divided into three groups. The first is a succession [of instruction] that gradually ascends, [each later person surpassing the preceding one]; the second is a succession [of instruction] that remains equal [throughout]; and the third is a succession [of instruction] that gradually descends, [each later person being inferior to the preceding one]. A succession that gradually ascends is extremely difficult, and one that remains equal is also seldom encountered. Most commonly, it gradually descends and becomes increasingly inferior. By assessing [the merit of] the most inferior person, one may infer the cases that are equal or superior. [62]
The masters of the North explained that the first person is one at the stage of Wondrous Awakening, who teaches those of the Ten Bhumi; those of the Ten Bhumi then teach those of the Ninth Bhumi, and so forth. In this way, the teaching is gradually transmitted downward until it reaches those of the Ten Faiths. [Thus the sutra text] assesses the merit of the final person so that one may infer [the merit] of the first.
We now maintain that this is not so. The Buddha spoke very clearly of the first person who hears the teaching in the Dharma assembly, after whom it is transmitted successively. Once it has been transmitted successively through fifty people, the merit of the last person is assessed in order to illustrate by comparison the merit of the first. [Therefore,] with regard to the last, those of the Ten Faiths are not the beginning; with regard to the first, the stage of Wondrous Awakening is not the end. How, then, could such an interpretation be applied? Although that interpretation is very profound, it does not accord with the purport of this sutra.
We shall now examine the matter in two ways. First, when examining [the fifty people] as practicing simultaneously, we rely upon the four assemblies within the various teachings. Second, when examining [the fifty people] as advancing successively, we rely upon the numerical reckoning of the Perfect Teaching.
[According to the first approach,] the Tripitaka Teaching has four gateways of entry, [63] and each gateway has the four assemblies. Adding the two assemblies of sramaneras and sramanerikas gives [six assemblies representing] six people. [Multiplying these by] the four gateways gives twenty-four people; [multiplying these by the two groups of] practitioners through faith and practitioners through Dharma gives forty-eight people. Adding the first and the last person yields a total of fifty. The Shared Teaching and the Distinct Teaching also have four gateways of entry and are therefore calculated in the same way.
[According to the second interpretation,] based on the numerical reckoning of the Perfect Teaching, there are the lesser seven and the greater seven; the greater seven contains seven lesser sevens, making a total of forty-nine, [64] in which both teachers and learners fully possess the two virtues of personal practice and teaching others. Only the very last person [the fiftieth] merely receives and understands it personally and does not possess the virtue of teaching others. Therefore, [the scripture] measures the merit of this last person in order to reveal [the merit of those] preceding him.
SCRIPTURE
“O Ajita! I shall now speak of the merit of rejoicing in accord attained by the fiftieth good man or good woman to hear it in turn. You should listen very carefully.
“Suppose that throughout four hundred myriads of kotis of asamkhya worlds there were sentient beings of the six destinies, [65] born in the four ways—egg-born, womb-born, moisture-born, and transformation-born—[66] beings with form or without form, with perception or without perception, or neither with perception nor without perception;
beings without feet, with two feet, with four feet, or with many feet. Suppose that, among all such sentient beings, a person seeking merit supplied them fully with every requisite according to their wishes, giving each sentient being gold, silver, lapis lazuli, giant clam shell, agate, coral, amber, all kinds of precious treasures, as well as elephants, horses, carriages, palaces, and towers made of the seven treasures, [in such abundance that they] filled Jambudvipa.
“After making such gifts for eighty years, that great benefactor thought: ‘I have supplied these sentient beings with every requisite according to their wishes, but now they are all old and feeble, over eighty years of age, with wrinkled skin and white hair. Before long they will die. I should teach them the Buddha-Dharma.’ He then assembled those sentient beings and widely proclaimed the true Dharma to teach and transform them, progressively instructing, teaching, encouraging, benefiting, and gladdening them to accomplishment, [67] enabling them all at once to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship, to exhaust all outflows, attain mastery of profound meditative concentration,
and fully possess the eight liberations. [68]
“What do you think? Was the merit attained by that great benefactor great?”
Bodhisattva Maitreya replied: “World-Honored One! That person’s merit would be exceedingly great, truly immeasurable and boundless. Even if that benefactor merely supplied sentient beings with every requisite, his merit would already be immeasurable; how much more so when he also enabled them to attain the fruit of arhatship.”
The Buddha told Bodhisattva Maitreya: “I shall now tell you plainly and truthfully: that person gave every requisite to the sentient beings of the six destinies throughout four hundred myriads of kotis of asamkhya worlds and also enabled them to attain the fruit of arhatship. Yet the merit he attained does not equal that of the fiftieth person who, upon hearing a single verse of the Lotus Sutra, brings forth a mind of rejoicing in accord. It does not equal even one hundredth, one thousandth, or one part in a hundred thousand myriads of kotis of that merit; indeed, its measure cannot be known even through calculation or analogy.
“O Ajita! If the merit of the fiftieth person who hears the Lotus Sutra passed down through others and then brings forth a mind of rejoicing in accord is already immeasurable, boundless, and asamkhya, how much more so is that of the first person who hears it in the Dharma assembly and then brings forth a mind of rejoicing in accord? That person’s merit is even more immeasurable, boundless, and asamkhya, beyond all comparison.
“Furthermore, Ajita! If, for the sake of this sutra, a person goes to the Sangha’s dwelling and, whether sitting or standing, listens to and receives it for even a brief moment, then by virtue of that merit, when reborn in another life, that person will acquire the finest elephants, horses, and carriages, ride in a precious palanquin, and travel in a celestial palace carriage. [69]
“If a person is seated at a place where the Dharma is being taught and another person arrives, and he encourages that person to sit and listen, or shares his seat so that the other may listen, then by virtue of that merit, when reborn in another life, he will obtain the seat of Shakra or Brahma King, or the seat of a wheel-turning sage king.”
In the section measuring and distinguishing merit, it first describes bestowing worldly happiness to eliminate the suffering of karmic retribution, and afterward bestowing the happiness of nirvana to eliminate the suffering of birth and death. This passage briefly sets forth the merit of the Brahma heaven; it will now be explained in detail.
The merit of all the people throughout Jambudvipa does not equal the merit of a single person in the western continent of Godaniya; the merit of all the people throughout western Godaniya does not equal the merit of a single person in the eastern continent of Purvavideha; the merit of all the people throughout these three continents does not equal the merit of a single person in the northern continent of Uttarakuru; the merit of all the people throughout the four continents does not equal the merit of one of the Four Heavenly Kings; the merit of [the four] Heavenly Kings does not equal the merit of a single Shakra;
and even the merit of those up to the Heaven of Mastery over Others’ Transformations [70] does not equal the merit of a single Brahma. [71] The merit of Brahma consists of merit arising from concentration and dispersed merit. [72] Dispersed merit consists of [performing such deeds as] building a stupa where there is no [Buddha] stupa, repairing a stupa that has fallen into disrepair, bringing harmony to the Sangha and requesting the turning of the Dharma wheel, and restoring harmony when the Sangha has become divided.
These are the four meritorious deeds whose merit equals [that of] Brahma; therefore, it is called the merit of Brahma.
As for the merit of a noble one, this refers to an arhat who, dwelling in his final body, attains nirvana with remainder.
There are also those of the Three Vehicles who comprehend the Dharma in its essence, [73] together cultivate the Dharma of non-arising, and completely eliminate the afflictions, like burning wood until it becomes charcoal.
There is also the merit of noble bodhisattvas [74] who cultivate themselves and teach and transform sentient beings, in every case using methods that transcend language to reveal the path, eliminate the afflictions, and enter nirvana without remainder.
There is also the merit of noble bodhisattvas who, from the moment they first bring forth the aspiration, progressively teach and transform sentient beings until they enter great nirvana.
If merit is measured and distinguished according to the foregoing, the merit of Brahma does not equal that of a noble one; the merit of a noble one does not equal that of a noble one who comprehends the Dharma in its essence; the merit of a noble one who comprehends the Dharma in its essence does not equal that of a lesser bodhisattva; the merit of a lesser bodhisattva does not equal that of a great bodhisattva; and the merit of a great bodhisattva does not equal the merit of the first person who hears the Lotus Sutra and brings forth a mind of rejoicing in accord.
Why is this? Because [the merit of] those others does not pertain to the Buddha-Dharma; [75] therefore, it is not true, and therefore, it is not perfect and complete. Although [those persons] abide in the ultimate fruit, they still do not equal a beginner in the Buddha-Dharma.
In my view, this meaning constitutes an exhortation to those who hear the Dharma.
SCRIPTURE
“O Ajita! Suppose someone says to another person: ‘There is a sutra called the Lotus Sutra. Let us go together to hear it.’ The other person accepts this invitation and goes to hear it, even if only for a moment.
By virtue of that merit, the person who encouraged him will in later lives be born in the same place as bodhisattvas who have attained dharani. His faculties will be keen and his wisdom lucid. For hundreds of thousands of myriads of lifetimes, he will not be mute or stammering, nor will his breath be foul.
His tongue will never be diseased, nor will his mouth be diseased. His teeth will grow straight, white, and even, neither widely spaced nor yellowed, neither encrusted with grime nor falling out, broken, or missing. His lips will neither protrude nor droop, neither contract nor be rough; they will have no sores or ulcers, no defects, no distortions, and will be neither too thick nor too large, nor darkened, nor of any unsightly shape.
His nose will be neither low and flat nor crooked. His complexion will not be dark; his face will not be narrow and long, sunken, or misshapen, and he will have no unattractive features whatsoever. His lips, tongue, and teeth will all be beautiful; his nose will be high and straight; his face will be round and full; his eyebrows will be high and long; his forehead will be broad, upright, and even; and his human form and features will be complete. [76] In lifetime after lifetime, he will be born able to see Buddhas, hear the Dharma, and faithfully accept their teaching and admonition.
“Ajita! Consider this: merely by encouraging one person to go hear the Dharma, one obtains such merit. How much more so does one who single-mindedly listens to the teaching, recites and reads it, analyzes and explains it for others in the great assembly, and practices in accordance with the teachings of the sutra?”
From the words “will in later lives be born in the same place as bodhisattvas who have attained dharani” through “his human form and features will be complete,” a total of fifty merits are enumerated. Taking the number of merits as the number of people also yields fifty people. However, the number fifty given in the preceding passage of the sutra concerns inward understanding and the arising of a mind of rejoicing in accord, whereas here it concerns only outward matters; hence the difference.
Furthermore, this passage of the sutra also speaks of the merits of the six faculties. “His faculties will be keen and his wisdom lucid” is the merit of the mental faculty; “he will not be mute or stammering” is the merit of the tongue; “his nose will be neither low and flat nor crooked” is the merit of the nose; “able to see Buddhas” is the merit of the eye; “hear the Dharma” is the merit of the ear; and all the remaining qualities are merits of the body.
The preceding section concerns the merits of the Stage of Resemblance, while this section concerns merits prior to the Stage of Resemblance.
The sutra passage concerning hearing the sutra contains four points. First, it speaks of one who goes to hear it of his own accord. Second, it speaks of one who shares his seat [with another so that the other may hear the sutra]. Third, it speaks of one who encourages another to go hear the sutra. Fourth, it speaks of one who both hears and practices according to the sutra text. Such is the general outline.
SUTRA TEXT
At that time, wishing to restate the meaning above, the Blessed One spoke these verses:
The verse section contains eighteen stanzas and is divided into two passages. The first passage, comprising nine stanzas, versifies the meaning of rejoicing in accord. The second passage, beginning with “If someone encourages one person,” comprises nine stanzas and versifies hearing the sutra and rejoicing in accord.
The first passage is divided into three subsections. The first consists of one and a half stanzas, versifying the fifty people [who hear the sutra successively]. The second subsection, beginning with “The merit of that final person,” consists of five and a half stanzas, versifying the meaning of assessing the fundamental merit. The third subsection, beginning with “The fiftieth and final person,” consists of two stanzas, versifying the meaning of assessing the merit, while omitting the meaning that the merit is exceedingly great.
SUTRA TEXT
The second passage contains nine stanzas versifying the hearing of the sutra. It is divided into four subsections, with their sequence somewhat rearranged.
The first subsection contains five stanzas, first versifying [77] the meaning of encouraging others to hear the sutra.
The second subsection, beginning with “If he goes to the Sangha’s quarters,” contains two stanzas, versifying in reverse order [78] the meaning of going to hear the sutra of one’s own accord.
The third subsection, beginning with “If, at a place where the Dharma is taught,” contains one stanza, versifying the sharing of one’s seat [for hearing the sutra].
The fourth subsection, beginning with “How much more so one who listens single-mindedly,” contains one stanza, versifying the meaning of practicing according to the sutra text. Such is the general outline.
19. Explanation of the Chapter “Merits of the Dharma Teacher”
SUTRA TEXT
Chapter Nineteen: Merits of the Dharma Teacher
Explanation of the Chapter’s Title
The meaning of “Dharma teacher” was explained previously [in the chapter “The Dharma Teacher”]. As for the meaning of “merits,” the preceding section explained the initial merit of the first class of persons [who hear the sutra and rejoice in accord]. The present section discusses the higher among the five classes, [79] namely, the attainment of purification of the six faculties.
1. There are two kinds of adornment: inward and outward. Attaining purification of the mental faculty is called inward adornment; attaining purification of the other five faculties is called outward adornment.
Furthermore, when all colors and forms, from the hell realms below up to the Buddha realms above, appear within the body, this is called inward adornment. When all colors and forms, from the hell realms below up to the Buddha realms above, can be manifested externally through the Samadhi of Universal Manifestation, this is called outward adornment.
Just as this applies to the bodily faculty, so it also applies to each of the other five faculties.
Just as such merits are attained through reading and recitation, the same applies to the other four kinds of practice. [80]
The first category, [those who rejoice in accord], has already attained such [merit]; the latter four categories surpass this all the more.
The stage of resemblance has already attained such [merit]; the stages of partial realization and true realization surpass it many times over. [81]
2. When practitioners hear this teaching concerning the benefits of such merit, they rejoice beyond restraint and become even more diligent in seeking the teaching, never growing weary, while their faith and vigor increase manyfold.
3. They clearly understand that the Mahayana Dharma possesses tremendous power; their minds become resolute, and all doubts and uncertainties are completely dispelled.
4. [The merit of] one who has only just attained an initial understanding resembling realization already surpasses the ultimate fruition of those of the Two Vehicles by hundreds of thousands of myriads of times. [The Buddha] reveals [the merit] of those just beginning at the initial stage in order to illuminate [the merit] ultimately to be attained, enabling them to penetrate thoroughly the ultimate truth of the First Principle, which is inconceivable.
This chapter fully sets forth the four points above; [82] it is therefore called the Chapter on the Merits of the Dharma Teacher.
Regarding the merits of the six faculties, Master Guangzhai held that the three karmas [of body, speech, and mind] are combined with the ten wholesome actions, each wholesome action containing all ten, thus making one hundred. When these are combined with the four practices of practicing oneself, teaching others, rejoicing in accord, and praising, the total becomes four hundred. Multiplying this by the five kinds of Dharma teachers makes two thousand, and multiplying that by the three grades makes six thousand merits.
In this [Saha] world, three faculties are weak in their functioning, and so their number is reduced to eight hundred [merits]; three faculties are strong in their functioning, and so their number is increased to one thousand two hundred merits. Combining the increased and reduced portions still yields six thousand merits.
Others explain the same numbers as Master Guangzhai but divide them into three grades: eight hundred for the lower grade, one thousand for the middle grade, and one thousand two hundred for the upper grade.
Such one-sided explanations by these masters accord neither with the meaning of this sutra nor with the other divisions of the Dharma teachings.
The Greater Prajnaparamita states: “Because form is pure, prajnaparamita is pure; because prajnaparamita is pure, form is pure. Because form is pure, the five faculties are pure; because prajnaparamita is pure, the faculty of mind is pure.” If the six faculties are equal, why claim that there are upper, middle, and lower grades; that their functioning differs in strength and weakness; that one faculty is strong while another is not; that one faculty is pure while another is not; or that one faculty belongs to the upper grade while the others do not? Such is the matter in brief.
The Sutra of the Lotus Blossom of the True Dharma fully sets forth six thousand merits and makes no mention whatsoever of upper, middle, or lower grades. Such is the matter in brief.
The Treatise on the Lotus Sutra states: “Through the power of this sutra, ordinary beings attain the extraordinary functioning of the faculties. Although they have not yet entered the First Bhumi, with the fleshly eyes received at birth from their parents they can see throughout the interior and exterior of the great-thousandfold world.”
The Mahaparinirvana Sutra states: “Each faculty of the Tathagata is able to see forms, hear sounds, smell odors, taste flavors, perceive tangible objects, and know dharmas.” [83]
Now, this sutra's teaching that the six faculties are pure corresponds to the Greater Prajnaparamita; its teaching that these merits [of purifying the six faculties] are used to adorn the six faculties corresponds to the Sutra of the Lotus Blossom of the True Dharma; its teaching that the nose can see forms, hear sounds, perceive tangible objects, and clearly know corresponds to the Mahaparinirvana Sutra; and its teaching that the fleshly eyes of ordinary beings [can also] function like the divine eye, wisdom eye, Dharma eye, and Buddha eye corresponds to the [Lotus Sutra] Treatise. Such is the meaning of the scriptural passage; it cannot be forcibly distorted through a mistaken perspective.
Now to explain: Master Guangzhai's numerical reckoning is complete, but his discussion of the faculties does not follow the scriptural text. According to the three karmas discussed in the Chapter on Peaceful Practices, there are ten wholesome deeds; each wholesome deed contains ten aspects, thus making one hundred wholesome aspects. Within each wholesome aspect there are again the ten suchnesses, thus making one thousand wholesome aspects. [This is practicing oneself; adding] the teaching of others makes two thousand. According to [the three acts of] entering the Tathagata's room, donning the Tathagata's robe, and sitting upon the Tathagata's seat, this makes six thousand [merits].
[Furthermore,] each of the five kinds of Dharma teachers fully possesses the purity of the six faculties, and each faculty has one thousand merits, [thus making six thousand merits].
Furthermore, within every single thought are the ten Dharma realms, and each Dharma realm possesses the ten suchnesses, thus making one hundred. Each faculty connects with all six sense objects, thus making six hundred. Through the two adornments of samadhi and wisdom, this becomes one thousand two hundred. Each faculty functions through the two adornments of samadhi and wisdom, and therefore each equally possesses one thousand two hundred merits.
If one speaks of the purity of the six faculties, once they are pure, there can be no discussion of many or few merits. If one speaks of adornment, it may be complete, deficient, or equal; when the adornments are equal, each faculty possesses six thousand merits. Speaking of one thousand two hundred merits reveals the possibility of completeness; speaking of eight hundred merits reveals the possibility of deficiency.
If one speaks of purity, there is neither completeness, deficiency, nor equality. The six faculties function interchangeably, all with sovereign freedom, inconceivably. A one-sided understanding will lose sight of the purport.
Regarding the stage of resemblance, according to the four wheels, this is the stage of the Iron Wheel; according to the [scheme of] fifty-two stages, it is the Ten Faiths; according to the Sutra of the Benevolent Kings, it is the great mind of the Ten Wholesome Deeds. Here, in relation to the meaning of Constant Vigor, this is [the Mind of Vigor], the third mind among the Ten Faiths. Although the sutras give them different names, they all correspond to the stage of resemblance in the Perfect Teaching.
SCRIPTURAL TEXT
At that time, the Buddha addressed the Great Bodhisattva Constant Vigor: “If any good man or good woman accepts and upholds this Lotus Sutra, whether reading it, reciting it, explaining it, or copying it, that person shall attain eight hundred merits of the eye, one thousand two hundred merits of the ear, eight hundred merits of the nose, one thousand two hundred merits of the tongue, eight hundred merits of the body, and one thousand two hundred merits of the mind. [84] With these merits, that person shall adorn the six faculties, causing them all to become pure.”
The scriptural text of this chapter is divided into two parts. The first gives a general enumeration of the six faculties together with the complete and deficient numbers of their merits. The subsequent part is divided into six separate sections explaining [each faculty]. Each section is further divided into a prose passage and verses.
SCRIPTURAL TEXT
“That good man or good woman, with the ordinary eyes received at birth from their parents, shall, by virtue of their purity, see everything throughout the great-thousandfold world, both within and without—from mountains, forests, rivers, and seas, downward to the Avici Hell and upward to the Heaven of the Summit of Existence. That person shall also see all the sentient beings therein, together with the causes and conditions of their karma and its fruits, and the places where they are born, seeing and knowing them all.”
At that time, the Blessed One, wishing to restate this meaning, spoke these verses:
The explanation of the eye faculty states that, with the physical eyes born of one’s parents, one can see even more than with the divine eye. Through the recompense of his merit, a Brahma king possesses the divine eye and, while dwelling in his own world, can see throughout the entire great trichiliocosm. Beyond the great trichiliocosm, however, there is a wind-wheel obstructing his vision, so [even his divine eye] cannot see beyond it. If [the Brahma king] were in another world, he likewise could not see throughout the great trichiliocosm, because it would not lie within his own domain.
A lesser arhat can see [throughout] a small chiliocosm, while a great arhat can see [throughout] a great trichiliocosm. A pratyekabuddha can see one hundred Buddha-realms, unobstructed by the wind-wheels and unhindered by the separation between the world in which that person dwells and other worlds.
This sutra now speaks of eyes capable of seeing both within and beyond the great trichiliocosm. Such eyes should be divine eyes, so why are they called physical eyes? This is precisely the stage of semblance in the Perfect Teaching. Through the power of the sutra, the faculties acquire supreme functions, but because their true essential nature has not yet been brought forth, they are not called divine eyes and are still called physical eyes. This is also like the expedient teaching of the Lesser Vehicle: before one attains supernatural powers, the eyes are not called divine eyes. Because one still bears a body subject to fragmentary birth and death, the eyes are said to be born of one’s parents.
Although called physical eyes, they possess the functions of all five kinds of eyes. Seeing throughout the interior and exterior of the great trichiliocosm is the function of the divine eye; seeing all sentient beings together with the karmic causes and conditions of each is the function of the Dharma eye; the utmost purity of these eyes is the function of the wisdom eye; simultaneously seeing throughout the interior and exterior of the great trichiliocosm, seeing both karmic objects and pure objects, and being able to subdue completely the subtle delusive afflictions of the Dharma-realm are functions of the Buddha eye.
The Great Parinirvana Sutra says: “Although one possesses physical eyes, they are called Buddha eyes. Because they are Buddha eyes, they are called pure. Because they fully possess all five kinds of eyes, they are said to be adorned.”
They may be complete or incomplete; this is called the supreme functioning of the faculties and the mastery of the faculties. How could it be explained as producing merely eight hundred or twelve hundred merits?
SUTRA TEXT
“Furthermore, Ever Diligent! If any good man or good woman accepts and upholds this sutra, whether reading, reciting, explaining, or copying it, that person will attain twelve hundred merits of the ear. With purified ears, that person will hear throughout the great trichiliocosm, downward as far as Avici Hell and upward as high as the Heaven of the Summit of Existence, all the various sounds and voices within and beyond it: the sounds of elephants, horses, oxen, and cattle, and the sounds of carts and carriages; sounds of weeping and lamentation; sounds of conches, drums, bells, and small bells; [85] sounds of laughter and speech, voices of men and women, and voices of boys and girls; sounds that accord with the Dharma and sounds that do not accord with the Dharma;
sounds of suffering and sounds of delight; voices of ordinary beings and voices of noble ones; sounds of joy and sounds of displeasure; voices of devas, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas; sounds of fire, water, and wind; sounds of hell beings, animals, and hungry ghosts; voices of bhikshus, bhikshunis, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas…
In brief, all sounds whatsoever within and beyond the great trichiliocosm. Although that person has not yet attained the divine ear, with the ordinary ears born of their parents, made pure through merit, they will hear and know all things, distinguishing all such various sounds without impairment of the faculty of hearing.”
At that time, the Blessed One, wishing to restate this meaning, spoke these verses:
In the section concerning the faculty of hearing, [the sutra text states that] one can hear the sounds of the ten Dharma-realms throughout the interior and exterior of the great trichiliocosm.
Hearing the sounds of the six destinies [86] corresponds to the two kinds of ears: physical ears and divine ears. Hearing the voices of those of the Two Vehicles corresponds to the wisdom ear. Hearing the voices of bodhisattvas corresponds to the Dharma ear. Hearing the voices of Buddhas corresponds to the Buddha ear.
Furthermore, the ears born of one’s parents are the physical ears; being able to hear both within and beyond is the divine ear; hearing without attachment is the wisdom ear; hearing without error is the Dharma ear; and being able simultaneously to hear by means of the other faculties [87] is the Buddha ear.
If the case of the ear is used to explain the eye, the eye is likewise. Seeing beings in the two realms of devas and humans corresponds to two kinds [the divine eye and the physical eye]; seeing those of the Two Vehicles is the wisdom eye; seeing bodhisattvas is the Dharma eye; and seeing Buddhas is the Buddha eye. Such is the general meaning.
SUTRA TEXT
“Furthermore, Ever Diligent! If a good man or good woman accepts and upholds this sutra, whether reading, reciting, explaining, or copying it, that person will attain eight hundred merits of the nose. With this purified nose, that person will smell all the various fragrances above, below, within, and beyond the great trichiliocosm, such as the fragrances of sumanas, jati, mallika, champaka, patala, red lotuses, blue lotuses, and white lotuses; the fragrance of tree blossoms, the fragrance of tree fruits, sandalwood fragrance, agarwood fragrance, the fragrance of tamalapatra, [88] the fragrance of tagara, [89] and a thousand myriad blended fragrances, whether powdered incense, incense pellets, or anointing fragrances.
Although the upholder of the Lotus Sutra remains here, that person can distinguish them all. That person can also discern the different odors of living beings, such as the odors of elephants, horses, cattle, goats, and others; the scents of men, women, boys, and girls; and the fragrances of grasses, trees, and dense forests. Whether near or far, that person smells and recognizes every kind of scent, distinguishing them without error.
“Although the upholder of this sutra remains here, that person also smells the fragrances in the heavenly realms, such as the fragrance of the parijataka tree, [90] the kovidara tree, [91] and various flowers such as mandarava, great mandarava, manjushaka, and great manjushaka; the fragrance of sandalwood and agarwood, various powdered incenses, and various blended floral fragrances. Of all such heavenly fragrances mingling and spreading abroad, there is none that person does not smell and recognize.
“That person also smells the fragrance from the bodies of heavenly beings, such as the fragrance of Shakra Devendra [92] when he dwells in the Palace of Victory, when he delights in and enjoys the five objects of desire, when he expounds the Dharma to the gods of the Heaven of the Thirty-three in the Hall of the Wondrous Dharma, or when he roams through the heavenly gardens. That person can likewise smell from afar the bodily fragrances of other male and female heavenly beings.
“In this way, ascending gradually as far as the gods of the Brahma worlds, [93] and upward to the Heaven of the Summit of Existence, that person smells the bodily fragrances of all those heavenly beings, as well as the incense they burn. That person also smells from afar the bodily fragrances of shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, and knows where they are.
“Although that person smells all these various fragrances, the nose is neither harmed nor confused. If that person wishes to distinguish and explain them to others, everything is remembered without error.”
At that time, the Blessed One, wishing to restate these meanings, spoke these verses:
The explanation concerning the faculty of the nose is likewise. The nostrils born of one’s parents constitute the physical nose. To smell throughout the interior and exterior of the great trichiliocosm constitutes the heavenly nose. To smell odors without defilement or attachment constitutes the wisdom nose. To smell and distinguish odors without error constitutes the Dharma nose. To be able simultaneously to smell by means of the other faculties constitutes the Buddha-nose.
This section clarifies the faculties’ mutual functioning. By smelling with the nose, one can know what is good or bad, distinguish the noble from the lowly, and even perceive the adorned palaces of the heavenly realms; thus, the nose performs the function of the eyes. With regard to those who read the sutras or expound the Dharma, one can smell their fragrances and clearly know them; thus, the nose performs the function of the ears.
By smelling fragrances, one knows the various trees, flowers, fruits, seeds, clarified butter, and so forth; thus, the nose performs the function of the tongue. “Where heavenly beings enter and emerge from meditation, by smelling their fragrances, one clearly knows them all.” Meditation has eight kinds of tactile sensation, and “when enjoying the five objects of desire,” these too are dharmas of touch; thus, the nose performs the function of the body.
By smelling with the nose, one knows “minds of craving, anger, and delusion, and also those who cultivate goodness”; thus, the nose performs the function of the mind. Such is the extraordinary function of the faculty of the nose when it attains mastery. From this, one may know that the other five faculties are likewise.
SCRIPTURAL TEXT
“Furthermore, Ever-Diligent! If any good man or good woman accepts and upholds this sutra, whether reading, reciting, explaining, or copying it, that person will obtain twelve hundred merits of the tongue. Whether [the food] is good or bad, delicious or unpalatable, or bitter or astringent, when it touches that person’s tongue, it will all be transformed into a supremely exquisite flavor, like heavenly nectar, and nothing will fail to taste sweet and delicious. If that person uses this tongue to expound the Dharma among the great assembly, it will emit a profound and wondrous sound that enters people’s hearts, causing all who hear it to rejoice and delight.
“Moreover, heavenly men and women, the various Shakras, Brahma kings, and others, upon hearing that profound and wondrous voice explain and discuss the teachings in orderly sequence, will all come to listen.
“Moreover, male and female dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas, wishing to hear the Dharma, will all draw near, respectfully making offerings.
“Moreover, bhikshus, bhikshunis, upasakas, upasikas, kings, crown princes, ministers, their retinues, minor wheel-turning kings, and great wheel-turning kings possessing the seven treasures, [95] together with their thousand sons and inner and outer retinues, will mount their jeweled conveyances [96] and all come to hear the Dharma. This is because this Bodhisattva [who upholds the Lotus Sutra] is skilled in expounding the Dharma.
“That person will also be attended and supported with offerings throughout life by brahmins, householders, and the people of the land. Shravakas, pratyekabuddhas, bodhisattvas, and Buddhas will always wish to see that person. Wherever that person may be, the Buddhas will turn toward that place and expound the Dharma. That person will be able to accept and uphold all the teachings of the Buddha and will also be able personally to utter the profound and wondrous sound of the Dharma.”
At that time, the Blessed One, wishing to restate the meaning above, spoke these verses:
The explanation concerning the faculty of the tongue is likewise. The tongue born of one’s parents is the physical tongue; it can speak all the languages throughout the ten Dharma realms. On the basis of this capacity, five kinds of tongue are distinguished. If it can speak all the languages throughout the ten Dharma realms, it is the heavenly tongue; if it utters no harmful or destructive words, it is the wisdom tongue; if it utters no erroneous words, it is the Dharma tongue; if it can simultaneously function as the other faculties, it is the Buddha tongue. Such is the meaning in brief.
Question: When bitter, astringent, or unpleasant flavors touch the tongue, they “are all transformed into a supremely exquisite flavor.” Why, then, are the colors seen by the eye not transformed into beautiful colors?
Answer: The earlier commentators maintained that this comparison is not equivalent. Flavors may be harmful or beneficial; because some are harmful, they are transformed, while those that are not harmful remain unchanged. Colors do not harm the eye, and therefore the comparison is not equivalent.
This is not how the matter is explained here. All colors are identical to the Buddha’s form; all sounds are identical to the Buddha’s voice. Since all are equally pure and impartial, there is no impediment in the example given. One clearly knows all phenomena of shape and color and all phenomena of sound without confusion or error; even while making distinctions, one encounters no obstruction. Since the faculties have attained mastery, how could this be interpreted in the rigid manner described above?
SUTRA TEXT
“Furthermore, Ever-Diligent! If any good man or good woman accepts and upholds this sutra, whether reading, reciting, explaining, or copying it, that person will obtain eight hundred merits of the body and will attain a body as pure and translucent as lapis lazuli, which sentient beings will all delight in beholding.
“Because that person’s body is pure, all matters concerning the sentient beings in the great trichiliocosm—such as their birth and death, their superior and inferior states, their beauty and ugliness, and their birth in good or evil realms—will all [appear as images] within that [translucent lapis-lazuli] body.
“Moreover, mountains such as the Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Sumeru, and Great Mount Sumeru, together with all the sentient beings dwelling within them, will all appear within that body.
“Moreover, from the Avici Hell below upward to the Heaven of the Summit of Existence, all forms and sentient beings will appear within that body.
“If there are shravakas, pratyekabuddhas, bodhisattvas, or Buddhas expounding the Dharma, all their forms and scenes will appear completely within that person’s body.”
At that time, the Blessed One, wishing to restate the meaning above, spoke these verses:
The explanation concerning the faculty of the body is likewise. All mundane beings throughout the world manifest physical bodies within this body for use. “Reaching to the Summit of Existence” means that [heavenly beings] also manifest heavenly bodies within this body for use. Those of the Two Vehicles manifest wisdom bodies within this body for use. Bodhisattvas manifest Dharma bodies within this body for use. Buddhas manifest Buddha bodies within this body for use. They simultaneously manifest in perfect completeness, simultaneously function in place of the other faculties, simultaneously remain free from error, and simultaneously remain free from attachment. Such is the meaning in brief.
SUTRA TEXT
“Furthermore, Ever-Diligent! If any good man or good woman accepts and upholds this sutra, whether reading, reciting, explaining, or copying it, that person will obtain twelve hundred merits of the mind. With this pure faculty of mind, even upon hearing only a single verse or a single sentence of the sutra, that person will fully comprehend its immeasurable and boundless meanings. Having understood those meanings, that person will be able to expound that single verse or sentence of the sutra for one month, four months, or even an entire year; all the teachings expounded will accord with the meaning and will not contradict the true aspect of reality.
“If that person explains worldly scriptures, speaks of methods of conducting oneself in the world or occupations for earning a livelihood… all will likewise accord with the true Dharma.
“All the changes, stirrings, activities, and conceptual elaborations in the minds of all beings in the six realms throughout the great trichiliocosm are clearly known to that person. Although that person has not yet attained undefiled wisdom, through such purity of the faculty of mind, all thoughts, deliberations, and words are the Buddha-Dharma; all are true and are also teachings previously expounded by the Buddhas in the scriptures.”
At that time, wishing to restate this meaning, the Blessed One spoke these verses:
The explanation concerning the faculty of mind is likewise such. For people in the world, “occupations for earning a livelihood… all will likewise accord with the true Dharma” is the purity of the human faculty of mind; “the changes, stirrings, activities, and conceptual elaborations in the mind… are all clearly known” is the purity of the heavenly faculty of mind.
“Four months” means the Four Noble Truths; “one year” has twelve months and thus signifies the twelve links of dependent origination; “not contrary to the true aspect” means the purity of the wisdom-faculty of mind; “one month” means the One Vehicle and thus signifies the purity of a bodhisattva’s faculty of mind; “thoughts and deliberations… are all teachings previously expounded by the Buddhas in the scriptures” means the purity of a Buddha’s faculty of mind: at once perfectly and completely luminous; at once fully functioning in mutual interchange with the other faculties; at once undefiled and free from error. The functions of the faculties are all sovereign and unrestricted: they may be full, may be partial, may be equal, and may be pure. Such is the general meaning.
20. Explanation of the Chapter on Bodhisattva Never Disparaging
SUTRA TEXT
Chapter Twenty: Bodhisattva Never Disparaging.
Explanation of the Chapter’s Title
[“Never Disparaging” means never treating others with contempt or slighting them.] Because he constantly understood this inwardly, he never disparaged; because he outwardly revered the objects before him, he never disparaged; because his body practiced the conduct of never disparaging, he never disparaged; because his mouth spoke words teaching others never to disparage, he never disparaged. People therefore called him Never Disparaging.
Regarding the meaning of “never disparaging because of understanding,” the Treatise on the Lotus Sutra states: “This bodhisattva clearly knew that all living beings possess Buddha-nature, and therefore he dared not disparage them.”
There are five kinds of Buddha-nature. The Buddha-nature as the direct cause extends uninterruptedly from the remote primordial past down to the present day. The Buddha-nature as the conditioning cause and the Buddha-nature as the discerning cause are seeds inherently present from the beginning, not things that have come into existence only today. The Buddha-nature of the fruit and the Buddha-nature of the fruit of the fruit are what [living beings] will all certainly attain, without the slightest falsity. This is called “never disparaging because of understanding.”
Applying the understanding described above in one’s treatment of others, [one knows that] they likewise [fully possess Buddha-nature]. This is called outwardly “never disparaging because of revering the objects before oneself.”
Because he thus revered other people, it is called “the conduct of never disparaging.” Clearly explaining this to others is called “teaching others never to disparage.”
In ancient times, those who reviled him used this conduct to give the person his name; today, those who transcribe the sutra use it to give this chapter its title.
The Sutra of the Samadhi of Seeing Reality [98] states: “The Buddha said to his royal father, ‘All are Buddhas.’ The king asked, ‘Are all living beings themselves Buddhas?’ The Buddha replied, ‘If living beings are seen in accordance with reality, then right there they are Buddhas.’”
For my own part, I hold that, reasoning from this statement, if one does not see the Buddha in accordance with reality, then right there one is not a noble one.
It is like a person first learning archery: when aiming and shooting at a target, most arrows miss and few hit; but if the ground is taken as the target, there is no arrow that fails to strike it. [Likewise,] if [one’s aim is] to distinguish worthies from sages, one must clearly know who is genuine and who is not, [and it is very easy to be mistaken]; but if one contemplates in accordance with reality, then right there [all] are Buddhas.
The former portion is an explanation in terms of causes and conditions; the latter is an explanation according to the Perfect Teaching. Such is the general meaning.
This chapter presents a person as a witness, demonstrating that the five classes of people [who accept and uphold the Lotus Sutra] possess profound merit and that the blessed rewards of their six faculties are exceedingly great. [The Buddha teaches:] “In the past, because I rejoiced in accord [with the Lotus Sutra], I obtained blessed rewards in the present life and in later lives.” This is intended to encourage and promote the propagation of the scripture.
SUTRA TEXT
At that time, the Buddha addressed Bodhisattva Mahasthamaprapta: [99] “You should know that if any bhikshu, bhikshuni, upasaka, or upasika who accepts and upholds the Lotus Sutra is cursed and reviled with harsh words or slandered by others, those people will incur grave retributive offenses, as previously explained; while the merit of the person who upholds the sutra will be as I have just described: their eyes, ears, nose, tongue, body, and mind will become pure.”
The sutra text of this chapter contains both prose and verse. The prose text is divided into three main sections. The first main section sets forth two points, indicating both the offenses and the merits described in the preceding chapter. The second main section sets forth two points, revealing both acceptance through faith and disparagement in this chapter. The third main section sets forth two points, offering instruction concerning both the favorable and adverse courses in the following chapter.
[The first main section] sets forth two points by way of indication. First, it indicates the retribution for offenses, as described in the Chapter on the Dharma Teacher. Next, it indicates the blessed rewards, as described in the Chapter on the Merits [of the Dharma Teacher]. This section can be understood from the sutra text itself.
SUTRA TEXT
“O Mahasthamaprapta! In the remote past, an immeasurable, boundless, inconceivable number of asamkhya kalpas ago, there was a Buddha named Tathagata King of Majestic Voice, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. That kalpa was named Free from Decline, and that land was named Great Accomplishment.
In that world, Buddha King of Majestic Voice taught the Dharma to devas, humans, and asuras: for those seeking to become shravakas, he taught the Dharma of the Four Noble Truths so that they might escape birth, aging, sickness, and death and attain nirvana; for those seeking to become pratyekabuddhas, he taught the Dharma of the twelve links of dependent origination; and for the bodhisattvas, so that they might plant the causes of unsurpassed, complete, perfect enlightenment, he taught the Dharma of the six paramitas, that they might ultimately attain the wisdom of a Buddha.”
“O Prāptamahāsthāma! The lifespan of the Buddha King of Majestic Voice was equal to as many kalpas as there are grains of sand in forty myriads of koṭis of nayutas of Ganges Rivers. His True Dharma remained in the world for as many kalpas as there are minute particles of dust in one continent of Jambudvīpa, and his Semblance Dharma remained in the world for as many kalpas as there are minute particles of dust in one four-continent world.
After that Buddha had benefited all sentient beings, he entered nirvana. When his True Dharma and Semblance Dharma had both come to an end, another Buddha appeared in that land, likewise named Tathagata King of Majestic Voice, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, the Blessed One.
In succession, twenty thousand koṭis of Buddhas appeared in the world, all bearing this same name.
“When the first Buddha King of Majestic Voice had entered nirvana, [100] the True Dharma disappeared. During the period of the Semblance Dharma, arrogant bhikṣus wielded great power. At that time, there was a bodhisattva bhikṣu named Never Disparaging.”
The second general section [comprising three passages] sets forth both acceptance through faith and slander. This part presents the origin of the matter and recounts the story of the Buddha’s former life. [101]
[The first passage], which presents the origin of the matter, clearly states the time, the name, the name of the period, the name of the land, the preaching of the Dharma, and so forth. All these can be understood according to the scripture text.
[The second passage], beginning with “When the first Buddha King of Majestic Voice,” recounts the Buddha’s former life and is further divided into three subsections. First, it clarifies the time. Second, beginning with “during the period of the Semblance Dharma,” it presents the two designations by which the people were called. Those who slandered at that time were called arrogant, while the one who accepted through faith was called Never Disparaging.
SCRIPTURE TEXT
“O Prāptamahāsthāma! For what reason was he called Never Disparaging? Whenever this bhikṣu encountered bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās, he would bow to them, praise them, and declare: ‘I deeply revere you and dare not disparage you. Why is this? You are all practicing the bodhisattva path and will all become Buddhas.’
“Yet this bhikṣu did not devote himself to reciting and studying the scriptures; he practiced only bowing in reverence. Even when he saw the fourfold assembly from afar, he would deliberately approach them, bow in reverence, praise them, and declare: ‘I dare not disparage you, for you will all become Buddhas.’
The third passage, beginning with “O Prāptamahāsthāma! For what reason…,” sets forth both gain and loss and is further divided into two subsections.
The first subsection presents the gains of the one who accepts through faith: he gains the vast purport of the principal exposition and the wondrous benefit of the dissemination section.
“He was called Never Disparaging” is the unity of persons; “whenever he encountered…” is the unity of principle; “he would bow to them and praise them” is the unity of practice; “and declare” is the unity of teaching. These are precisely the four unities in the teaching of “opening the provisional and revealing the real.” [102]
Beginning with “even when he saw them from afar,” there is the fundamental unity of principle; “he would deliberately approach them and bow in reverence” is the fundamental unity of practice; “and declare” is the fundamental unity of teaching. The fundamental unity of persons is not stated, but its meaning can be understood. These are precisely the four unities in the teaching of “opening the near and revealing the distant.” [103]
The scripture says, “He did not devote himself to reciting and studying the scriptures; he practiced only bowing in reverence.” This is the stage of one who has first aroused the mind of sympathetic joy. He rejoices because all dharmas possess the nature of peace and joy and are all the one mark of reality. He rejoices because all people possess the three kinds of Buddha-nature. “Reciting and studying the scriptures” is the Buddha-nature of the revealing cause; “all practicing the bodhisattva path” is the Buddha-nature of the conditioning cause; “daring not to disparage” and “deeply revering” them is the Buddha-nature of the direct cause.
To revere people, to revere the Dharma, and not to give rise to a contentious mind—this is the meaning of sympathetic joy. Not disparaging others and holding them in profound respect is to sit upon the Tathagata’s seat; patiently enduring beatings and abuse is to put on the Tathagata’s robe; maintaining a compassionate mind and constantly practicing without abandoning it is to enter the Tathagata’s house.
Furthermore, “deeply revere” is the action of the mind; saying “I dare not disparage you” is the action of speech; and “deliberately approaching and bowing in reverence” is the action of the body. These three kinds of action are all united with the compassionate mind and thus constitute the practice of the vow of peace and joy. If these three kinds of action and four practices [104] are not the wondrous benefit of disseminating [the scripture], what else could they be called?
SCRIPTURE TEXT
“Among the fourfold assembly were some who became angry, gave rise to impure thoughts, and reviled him with harsh words: ‘Where did this foolish bhikṣu come from? Without cause, he says, “I do not disparage you,” and then bestows predictions that we shall become Buddhas. We have no need of such false predictions.’
“For many years he was constantly reviled in this way, [105] yet he never became angry and always said: ‘You will become Buddhas.’ Whenever he said this, others would often chase and beat him with sticks or pelt him with tiles and stones. He would then run some distance away, stop, and still cry out loudly: ‘I dare not disparage you, for you will all become Buddhas.’ Because he always spoke in this way, the arrogant bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās named him Never Disparaging.
The second subsection, beginning with “Among the fourfold assembly were some who…,” presents the losses of those who slandered. “Became angry and gave rise to impure thoughts” means that they did not accept the four unities. Reviling him as a “foolish bhikṣu” means saying that he possessed no wisdom.
Wisdom clearly comprehends the nature of principle; therefore, saying that he had no wisdom means that they did not accept the unity of principle. Reviling the bhikṣu means that they did not accept the unity of persons. Asking “Where did he come from?” means that they did not accept the unity of practice.
Saying they had “no need of such false predictions” means that they did not accept the unity of teaching. “For many years he was constantly reviled in this way” concludes that these people did not accept the four unities in the teaching of “opening the provisional and revealing the real.”
“He would run some distance away, stop, and still cry out loudly” likewise conveys their refusal to accept. This refers to their refusal to accept the four unities of the original ground [106] in the teaching of “opening the near and revealing the distant.”
“He always spoke in this way” concludes the point that the one who accepted through faith continued to believe deeply without ceasing. The fourfold assembly “named him Never Disparaging” concludes the point that those who slandered likewise continued their slander without ceasing.
Question: When Śākyamuni Buddha appeared in the world, he still hesitated and did not yet teach [the Buddha-nature]. Why, then, did Bodhisattva Never Disparaging hastily proclaim it upon meeting people only once?
Answer: Because [Śākyamuni’s audience] already possessed a small measure of wholesome roots, Śākyamuni provisionally employed the Lesser Vehicle to guide and assist them. Since [Never Disparaging’s audience] had not yet established wholesome roots, Bodhisattva Never Disparaging directly employed the Great Vehicle as a forceful remedy. This is the general meaning.
SCRIPTURE TEXT
“When that bhikṣu was about to die, he heard from the sky in full twenty thousand myriads of koṭis of verses from the Lotus Sutra that the Buddha King of Majestic Voice had previously preached. He was able to receive and retain them all, and immediately attained purity of the faculty of the eye; the faculties of the ear, nose, tongue, body, and mind likewise became pure, just as previously explained. Having attained purity of the six faculties, his lifespan was further extended by two hundred myriads of koṭis of nayutas of years, and he widely preached this Lotus Sutra to others.”
“At that time, those among the fourfold assembly who were filled with overweening pride—the bhikshus, bhikshunis, upasakas, and upasikas—who had formerly slighted that bhikshu and given him the name Never Disparaging, now saw that he had attained the power of great spiritual penetration, the power of joyful eloquence, and the power of tranquil concentration. Upon hearing him preach, they believed, submitted, and followed him in study.
“That bodhisattva taught and transformed thousands of myriads of kotis of sentient beings, causing them to abide in the path to unsurpassed, complete, perfect enlightenment. After his death, [he was reborn successively and] encountered two thousand kotis of Buddhas, all bearing the same name, Sun-Moon-Lamp Radiance, and in the Dharma assemblies of those Buddhas he preached this Lotus Sutra of the Wonderful Dharma.
“Through these causes and conditions, he again encountered two thousand kotis of Buddhas, all bearing the same name, King of Sovereign Cloud-Lamps. In the Dharma assemblies of those Buddhas, he likewise received, upheld, recited, read, and preached this sutra for the fourfold assembly. Therefore, he always attained purity of the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, and mind faculty, and preached the Dharma among the fourfold assembly with a fearless mind.
“O Great Might Attained! The Great Bodhisattva Never Disparaging made offerings to so many Buddhas, revered, honored, praised, and extolled them, and planted roots of goodness. Later, he again encountered thousands of myriads of kotis of Buddhas and also preached this scripture in the Dharma assemblies of those Buddhas. Having perfected his merit, he then attained Buddhahood.”
The third overall passage, beginning with “When that bhikshu was about to pass away,” [comprises two passages] setting forth both the retribution of those who believe and accept and that of those who slander.
The first passage is divided into two subsections. The first sets forth the retributions; the second summarizes the events of the past and present.
The first subsection discusses those who believe and accept, for whom there are three kinds of retribution. First, in that very lifetime they attained purification of the six faculties. Second, upon rebirth they encountered the Buddha Sun-Moon-Lamp Radiance. Third, later they also encountered two hundred billion Buddhas.
“The power of great spiritual penetration” refers to the purification of bodily karma; “the power of joyful eloquence” refers to the purification of verbal karma; and “the power of tranquil concentration” refers to the purification of mental karma. This is the general meaning.
SUTRA TEXT
“O Great Might Attained! What do you think? Could the Bodhisattva Never Disparaging of that time have been anyone else? He was none other than I myself. If, in previous lives, I had not received and upheld this sutra, recited and read it, and explained it to others, I could not have swiftly attained unsurpassed, complete, perfect enlightenment. At the places of practice of former Buddhas, I received, upheld, recited, and read this sutra and explained it to others; therefore, I swiftly attained unsurpassed, complete, perfect enlightenment.”
The second subsection is a summary and contains two divisions.
The first division sets forth the summary, which may be understood according to the sutra text.
The second division, beginning with “If, in previous lives, I had not...,” sets forth belief and acceptance in order to encourage compliance; it may be understood according to the sutra text.
SUTRA TEXT
“O Great Might Attained! In the past, the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas became angry and slighted me. Consequently, for two hundred kotis of kalpas they were constantly unable to encounter a Buddha, hear the Dharma, or meet the Sangha, and for a thousand kalpas they underwent immense suffering in the Avici hell. When their karmic offenses had been exhausted, they once again encountered the Bodhisattva Never Disparaging, who taught and transformed them toward the path to unsurpassed, complete, perfect enlightenment.
The second passage, beginning with “O Great Might Attained! In the past, the fourfold assembly of bhikshus...,” sets forth the retribution of those who slander and is divided into two subsections. The first sets forth their undergoing retribution; the second summarizes the events of the past and present.
The first subsection sets forth how those who slander received both wholesome and unwholesome retributions. Because they disparaged him, they underwent the retribution of falling into the lower realms. Because they heard the teaching concerning the Buddha-nature, through the power of the poisoned drum [107] they received a wholesome retribution.
SUTRA TEXT
“O Great Might Attained! What do you think? Could the fourfold assembly of that time who slighted and disparaged that bodhisattva have been anyone else? They are none other than those now present in this Dharma assembly: the group of five hundred bodhisattvas headed by Bhadrapala, the group of five hundred bhikshus headed by Lion-Moon, and the group of five hundred upasakas headed by Nisphuta. [108] They have all attained non-retrogression from unsurpassed, complete, perfect enlightenment.
“O Great Might Attained! You should know that this Lotus Sutra of the Wonderful Dharma greatly benefits the Great Bodhisattvas and can enable them to attain the fruit of unsurpassed, complete, perfect enlightenment. Therefore, after the Tathagata’s nirvana, the Great Bodhisattvas should always receive, uphold, recite, read, explain, and copy this sutra.”
The second subsection summarizes the events of the past and present and is further divided into two divisions. The first division summarizes the events of the past and present. The second division, beginning with “O Great Might Attained! You should know that...,” sets forth opposition to clarify compliance, exhorting people to uphold [the scripture] in order to prevent slander. Because this sutra possesses great power, it brings forth great results; what is essential is to diligently cultivate the five kinds of practice. [109]
SUTRA TEXT
At that time, the Blessed One, wishing to restate the foregoing meaning, spoke these verses:
This verse section contains nineteen and a half stanzas and is divided into two passages.
The first section consists of fifteen and a half stanzas, recounting only the causes and effects pertaining to those who believe and accept and those who slander.
The second section consists of four stanzas, recounting the meaning of exhorting people to uphold [this sutra]. The meaning can be clearly understood from the scripture itself, so there is no need for a detailed division.
“Being attached to the Dharma in every case” means that the Dharma cannot be demonstrated; if one insists on saying that it “exists,” that is attachment to the Dharma. Even if one insists that it is neither existent nor nonexistent, this too is called attachment to the Dharma. The Buddha Treasury Sutra says: “If one were to slay all the people in Jambudvipa with bladed wheels, that offense would still be minor compared with that of a person who expounds the Mahayana Dharma with a mind attached to something attainable; the latter offense is greater.” [110] This is the general meaning.
The Treatise on the Great Perfection of Wisdom says: “Those attached to existence dispute with those attached to nonexistence; even those attached to neither existence nor nonexistence dispute with those attached to existence and nonexistence. [All of them] are like [those bound and wrapped] with oxhide or dragon-beard grass cords, [111] unable to escape calamity.”
The Treatise on the Middle Way says:
If one declares definitively that all dharmas are “neither existent nor nonexistent,” this is called foolish discourse.
If one loses the purport of the four siddhantas, then whether practicing oneself or teaching others, one is in every case attached to the Dharma. If one realizes the purport of the four siddhantas, then with regard to oneself and others alike, attachment no longer remains.
21. Explanation of the Chapter on the Tathagata’s Supernatural Powers
SCRIPTURE
Chapter Twenty-One: The Tathagata’s Supernatural Powers
Explanation of the Chapter’s Title
[The meaning of] “Tathagata” was explained previously. As for “supernatural powers,” “supernatural” means immeasurable, while “powers” means possessing capability and efficacy. Because they are immeasurable, their essential nature is naturally profound; because they possess capability and efficacy, their power of transformation is immense. In this chapter, in order to entrust the profound teaching, [the Buddha] manifests ten kinds of great supernatural powers. It is therefore called the Chapter on the Tathagata’s Supernatural Powers.
From this chapter onward, there are eight chapters, all concerned with entrusting the propagation of this sutra. This chapter describes the bodhisattvas accepting the commission to propagate the scripture. The following chapter tells how the Tathagata strokes their heads and entrusts it to them for the future.
The scripture of this chapter has two parts: prose and verse. The prose section is divided into three principal passages. The first principal passage describes the bodhisattvas accepting the commission. The second speaks of the Buddha manifesting supernatural powers. The third summarizes the essential meaning and exhorts people to uphold this sutra.
SCRIPTURE
At that time, the great bodhisattvas who had emerged from the earth, as numerous as the fine dust particles of a thousand worlds, all single-mindedly joined their palms before the Buddha, gazed upon his honored countenance, and respectfully said: “World-Honored One! After the Buddha’s nirvana, in the lands where the emanation bodies of the World-Honored One have entered nirvana, we shall widely expound this Lotus Sutra. Why is this? Because we ourselves also wish to obtain this true and pure Mahayana Dharma, so that we may uphold, recite, expound, copy, and make offerings to it.”
The first principal passage [has two sections].
The first section consists of the words of the compiler of the sutra, describing the assembly’s dignified and reverent demeanor.
The second describes the making of the vow to propagate the scripture and is divided into three subsections.
The first subsection indicates the time, namely, after the Buddha’s nirvana.
The second subsection describes the place, namely, the lands where the Buddha’s emanation bodies are present.
The third subsection states the vow: they will not only obey the Buddha’s teaching and benefit sentient beings, but also seek for themselves to obtain this great, true, and pure Dharma. Thus, it contributes excellent benefit to both themselves and others.
SCRIPTURE
At that time, before immeasurable hundreds of thousands of myriads of kotis of great bodhisattvas who had long dwelt in this Saha world, such as Manjusri, as well as bhiksus, bhiksunis, upasakas, upasikas, devas, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and the entire great assembly, the World-Honored One manifested his great supernatural powers. He extended his broad and long tongue [113] upward as far as the Brahma world, and from every pore of the Buddha’s body he emitted immeasurable and countless rays of multicolored light, illuminating throughout the worlds of the ten directions. The [emanation] Buddhas seated upon lion thrones beneath the jeweled trees likewise extended their broad and long tongues and emitted immeasurable rays of light.
Sakyamuni Buddha and the emanation Buddhas seated upon lion thrones beneath the jeweled trees manifested such supernatural powers for a full hundred thousand years, after which they withdrew their broad and long tongues. At that same moment, all the Buddhas cleared their throats and snapped their fingers. These two sounds immediately resounded throughout all the Buddhas’ worlds in the ten directions, and all the lands quaked in six ways.
All sentient beings in those worlds—devas, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others—through the Buddha’s awe-inspiring spiritual power, were all able to see this Saha world, with immeasurable and boundless thousands of myriads of kotis of Buddhas seated upon lion thrones beneath jeweled trees. They also saw Sakyamuni Buddha and Many Treasures Tathagata seated together upon the lion throne within the jeweled stupa.
They further saw immeasurable and boundless hundreds of thousands of myriads of kotis of great bodhisattvas, together with the fourfold assembly, reverently surrounding Sakyamuni Buddha. Having seen this, all those sentient beings rejoiced exceedingly and regarded it as unprecedented.
At that very moment, devas in midair [in those worlds] proclaimed in a great voice: “Beyond immeasurable and boundless hundreds of thousands of myriads of kotis of asamkhyas of worlds from here is a world named Saha. There is a Buddha there named Sakyamuni, who is now expounding for the great bodhisattvas a Mahayana sutra called the Lotus of the Wonderful Dharma, the Dharma for Instructing Bodhisattvas, which the Buddhas Protect and Keep in Mind. You should arouse a mind of profound sympathetic joy and should also bow to and make offerings to Sakyamuni Buddha.”
When the sentient beings heard this voice from midair, they all reverently joined their palms toward the Saha world and proclaimed together: “Namo Sakyamuni Buddha! Namo Sakyamuni Buddha!” Then, from afar, they scattered toward the Saha world all kinds of incense, flowers, jeweled necklaces, canopies, banners, streamers, bodily ornaments, jewels, and precious and beautiful objects. The things scattered from throughout the ten directions gathered like clouds and transformed into a jeweled canopy that covered the entire space above the Buddhas. At that time, the worlds of the ten directions became open and unobstructed, like a single Buddha-land.”
The second general section, beginning with the words “At that time, the World-Honored One…,” describes [the Buddha’s] manifestation of ten supernatural powers. This section is divided into two passages. The first passage describes the assembly present before the Buddha.
The second speaks of the actual manifestation of supernatural powers. “Such as Mañjuśrī…” refers generally to those who had been taught and transformed since the distant past. “Who have long dwelt in this Sahā world” means that the bodhisattvas from beneath the earth had originally been taught and transformed since the distant past of the original source.
“All such members of the great assembly” refers collectively to the bodhisattvas who had come from other directions, together with the bodhisattvas who accompanied the Buddha’s emanation-bodies.
Question: Why do we see only the bodhisattvas from beneath the earth giving rise to vows, but do not see bodhisattvas such as Mañjuśrī making vows?
Answer: An earlier passage of the sutra states: “In my Sahā world there are already bodhisattvas… who will protect and preserve, recite, and extensively expound this sutra.” This already encompasses the meaning of making such vows.
The second passage sets forth the ten supernatural powers as follows:
– First, “revealing the broad and long tongue.” The teaching explained in this Lotus Sutra casts aside the three [provisional] vehicles and reveals the One Vehicle; [it shows that the bodhisattvas] inwardly conceal [the bodhisattva practice] while outwardly displaying [the appearance of śrāvakas]; it rejects [the manifest trace of attaining enlightenment] in the recent past to reveal [the true original attainment of enlightenment] in the distant past; and it makes clear the benefit bestowed upon sentient beings throughout the three periods of time. All of this is true and without falsehood. When people in the world possess merit and virtue, their extended tongues can reach their noses. When the Buddha [teaches] the Tripiṭaka doctrine, [he manifests] a tongue reaching his hairline. Now, “reaching upward to the Brahmā heaven” means transcending the realms of ordinary beings and sages and extending to the summit of the heavens of purity. Since this mark is exceedingly extraordinary, the words [the Buddha is about to] speak are all the more worthy of faith and acceptance.
– Second, “from every pore of the Buddha’s body there issued immeasurable and innumerable rays of colored light, illuminating all the worlds throughout the ten directions.” Illuminating the ten directions, leaving no place unenlightened, signifies that the realm of wisdom has become utterly open and unobstructed. An earlier passage of the sutra states that light from [the Buddha’s] tuft of white hair shone only toward the east, signifying that the seven classes of provisional beings first encountered the principle of the One Vehicle. Now that [the exposition of] the essential teaching has been completed, he emits all rays of light and illuminates all lands, enabling sentient beings, from those who have first aroused the aspiration to those at the stage of Equal Enlightenment, to attain the ultimate wisdom of the Buddha. The emanation-buddhas likewise [manifest supernatural powers] in this same manner.
– Third, “all the Buddhas cleared their throats” is the sign of preparing to speak and also signifies unobstructed comprehension. For more than forty years, the truth had remained concealed; now it was fully disclosed, with nothing held back. This was the moment when the great purpose of the Tathagata’s appearance in the world had been completely revealed. Therefore, they cleared their throats because they wished to entrust this teaching to the bodhisattvas, so that they might guide sentient beings in later ages and enable them to obtain benefit. Because they were about to speak of this matter, they cleared their throats. Clearing the throat has two meanings. First, they cleared their throats because the work [of teaching and transforming beings] had been completed; second, they cleared their throats in order to entrust the teaching to the bodhisattvas.
– Fourth, “snapping their fingers” signifies sympathetic joy. They rejoiced that all seven classes of provisional beings had entered the perfect path; they rejoiced that the perfect path increases wisdom and diminishes birth and death; they rejoiced that the bodhisattvas would preserve the true and pure teaching of the Great Vehicle; and they rejoiced that [sentient beings] in future ages would obtain this unsurpassed treasure [of the Dharma]. This single snap of the fingers pervaded the three periods of time and resounded throughout the ten directions.
– Fifth, “the lands all quaked in six ways” signifies that, from the initial arousal of the aspiration to the final mind before enlightenment, ignorance is shaken on six occasions. Here it also indicates the shaking of the six faculties of all sentient beings, enabling them to become pure.
– Sixth, [all sentient beings], “through the Buddha’s awesome spiritual power, were able to see” the entire scene of the great assembly. This signifies that the path of all Buddhas is identical and that it will be the same today and in the future. [An earlier passage of the sutra] states that five thousand people departed and that the Buddha three times transformed and moved [those outside the assembly into other lands]. [114] These were [people] who had lost their original mind and could not obtain benefit in the present. Therefore, [for their sake, the Buddha] did not enter nirvana but manifested nirvana, causing them to follow the bodhisattvas who propagated this sutra, attain the path, and enter the wisdom of the Buddha, just as in the present Dharma assembly, without any difference. It also signifies that in the future there will be “the oneness of capacity.” [115]
– Seventh, “the devas in midair… proclaimed in loud voices,” signifies that in the future there will be “the oneness of teaching.” [116]
– Eighth, [sentient beings] all recited “Namo,” meaning “to entrust one’s life,” to return and take refuge and become disciples of the Buddha. This signifies that in the future there will be “the oneness of persons.” [117]
– Ninth, “from afar they scattered” articles of offering, all of which flew together and gathered like clouds. This signifies that in the future there will be “the oneness of practice.” [118]
– Tenth, “the worlds throughout the ten directions immediately became open and unobstructed, as though they were a single Buddha-land.” This signifies “the oneness of principle.” [119]
Question: How do we know that these ten signs signify meanings pertaining to the present and also meanings pertaining to the future?
Answer: The sutra states: “If, for the sake of entrusting this teaching, I were to employ such supernatural powers and, for immeasurable and boundless hundreds of thousands of myriads of kotis of asaṃkhyeya kalpas, speak of the merit and virtue of this sutra, I still could not exhaustively describe them.” The meanings signifying the present and those signifying the future are therefore perfectly clear.
SUTRA TEXT
At that time, the Buddha addressed the great assembly of bodhisattvas accompanying Superior Practice: [120] “Such are the supernatural powers of the Buddhas: immeasurable, boundless, and inconceivable. Yet if, for the sake of entrusting this teaching, I were to employ such supernatural powers and, for immeasurable and boundless hundreds of thousands of myriads of kotis of asaṃkhyeya kalpas, speak of the merit and virtue of this sutra, I still could not exhaustively describe them.
“To state it briefly, all the teachings of the Tathagata, all the Tathagata’s freely exercised supernatural powers, all the Tathagata’s secret and essential treasuries, and all the Tathagata’s most profound matters have been clearly and plainly revealed in this Lotus Sutra.”
The third general section, beginning with the words “At that time, the Buddha addressed the great assembly of bodhisattvas accompanying Superior Practice,” summarizes the essential meaning and entrusts [the future propagation of the scripture]. The sutra text is divided into four passages. The first praises the entrustment of the teaching; the second summarizes the essential meaning of the entrustment; the third encourages and praises [those who receive] the entrusted teaching; and the fourth explains the entrustment of the teaching.
The first passage is one of praise and may be understood directly from the sutra text.
The second passage, [beginning with “To state it briefly”], summarizes the essential meaning in four statements.
– The first statement speaks of “all teachings,” meaning that all dharmas are the Buddha-Dharma. This statement summarizes the meaning that all are wondrous names.
– The second statement speaks of “all freely exercised supernatural powers,” meaning [the function of] penetrating all things without obstruction and possessing the eight virtues of sovereign freedom. [121] This statement summarizes wondrous function.
– The third statement speaks of “all essential and secret treasuries,” meaning that everywhere, all things are the true aspect. This statement summarizes the wondrous essence.
– The fourth statement speaks of “all exceedingly profound matters”; cause and effect are precisely profound matters. This statement summarizes the wondrous principle. [122]
All of these are set forth and clearly explained in this sutra. The entirety of this sutra consists of only these four matters; now its essential points are summarized and entrusted to [the assembly of listeners].
SUTRA TEXT
“Therefore, after the Tathagata’s nirvana, you should single-mindedly receive and uphold, recite, read, explain, and copy this sutra, and cultivate in accordance with its teachings.
“Throughout all lands, wherever there are people who recite, read, explain, or copy this sutra and cultivate in accordance with it, or wherever a copy of this sutra is preserved—whether in a garden, in a forest, beneath a tree, in Sangha quarters, in the home of a lay practitioner, in a shrine hall, or amid remote mountains and wilderness—a stupa should be erected there as an offering.”
The third passage, beginning with “Therefore, after the Tathagata’s nirvana, you should…,” encourages and praises [those who accept] the entrustment to propagate the sutra. This section can be understood from the sutra text itself.
SUTRA TEXT
“Why is this? You should know that such a place is itself the bodhimanda; it is where all Buddhas attain unsurpassed, complete, and perfect enlightenment; where all Buddhas turn the Dharma wheel; and where all Buddhas enter nirvana.”
The fourth passage, beginning with “Why is this?” explains the meaning of the entrustment to propagate the sutra. The preceding sutra text states that wherever a copy of this sutra is present, a stupa should be erected and enshrined. The essential teachings expounded in this sutra lie in four matters.
– First, “such a place is itself the bodhimanda” explains the preceding phrase “exceedingly profound matters.”
– Second, “where all Buddhas attain unsurpassed, complete, and perfect enlightenment” explains the preceding phrase “essential and secret treasuries.”
– Third, “where all Buddhas turn the Dharma wheel” explains the preceding phrase “all Dharmas.”
– Fourth, “where all Buddhas enter nirvana” explains the preceding phrase “the sovereign power of spiritual penetrations.”
These are the four essential matters, encompassing the entire sutra text; therefore, “a stupa should be erected there as an offering.”
These are regarded as essential because “attaining unsurpassed, complete, and perfect enlightenment” is the Dharma body; “turning the Dharma wheel” is prajna; and “entering nirvana” is liberation. These three Dharmas together form the “essential and secret treasury,” within which the Buddha peacefully abides. This is the meaning of erecting a stupa as an offering.
The Agama Sutras state: “When a Buddha appears in the world, there are only four places where stupas should be erected: the place where the Buddha was born, the place where the Buddha attained enlightenment, the place where the Buddha turned the Dharma wheel, and the place where the Buddha entered nirvana.” The Buddha’s sitting in the bodhimanda is precisely where the Dharma body is born. The remaining portions can be understood from the sutra text itself.
SUTRA TEXT
At that time, the Blessed One, wishing to restate the meaning above, spoke in verse:
The verse section contains sixteen stanzas, divided into two passages.
The first passage consists of the first four stanzas, restating the ten spiritual powers.
SUTRA TEXT
The second passage contains twelve stanzas, restating the meaning of the summary of the essential points, [and is divided into two subsections].
The first subsection, beginning with “To entrust this sutra,” consists of two stanzas that generally restate the four Dharmas.
SUTRA TEXT
The second subsection, beginning with “Those who receive and uphold this sutra have thereby beheld the Buddha,” restates the four Dharmas in detail and comprises eight and a half stanzas. The first one and a half stanzas restate the meaning of “all Dharmas.” Those who safeguard the true Dharma thereby safeguard the Buddha’s body. Such is the meaning in brief.
The passage beginning with “Those who receive and uphold this sutra cause me and all my emanations” restates the spiritual powers. Encouraged by these spiritual powers, all the Buddhas are caused to rejoice.
SUTRA TEXT
The passage beginning with “The Buddhas seated in the bodhimanda” consists of one stanza restating the essential and secret Dharma; it can be understood from the sutra text itself.
The passage beginning with “Those who receive and uphold this sutra, regarding the meaning of all Dharmas” consists of four stanzas restating “exceedingly profound matters.” Expounding the Dharma to dispel the darkness of delusion and lead beings into the One Vehicle is the exceedingly profound work of all Buddhas.
SUTRA TEXT
The final one and a half stanzas generally restate and summarize the essential meaning.
22. Explanation of the Chapter on the Subsequent Entrustment
SUTRA TEXT
Chapter Twenty-Two: The Subsequent Entrustment
Explanation of the Chapter Title
“Entrustment” means that the Buddha admonishes and hands it over; “commission” means that [the bodhisattvas] are charged with diligently propagating it. The title is thus established from the standpoint of the Buddha’s intent and is therefore called the Chapter on the Subsequent Entrustment.
“Entrustment” refers to reverently accepting [the task bestowed by the Buddha]; “commission” means joyfully accepting the responsibility without regarding it as burdensome. The title is thus established from the standpoint of the bodhisattvas’ reverent obedience and is therefore called the Chapter on the Subsequent Entrustment.
“Entrustment” means that the Tathagata delivers it from his golden mouth; “commission” means that the bodhisattvas undertake and accept it with unwavering devotion. These two matters—the entrusting and the accepting—are combined in the expression, and it is therefore called the Chapter on the Subsequent Entrustment.
Thus, the Tathagata personally rose from the Dharma seat, extended his hand, and stroked their heads, saying, “This Dharma of unsurpassed, complete, and perfect enlightenment, which is difficult to attain, I now entrust to you for the future.” The great assembly reverently bowed their heads and joined their palms, and regarding the Blessed One’s teachings, declared, “We shall reverently obey them all.” It is therefore called the Chapter on the Subsequent Entrustment.
SUTRA TEXT
At that time, Śākyamuni Buddha rose from the Dharma seat, manifested great spiritual powers, extended his right hand, and stroked the crowns of countless great bodhisattvas, saying: “Throughout immeasurable hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas, I cultivated this difficult-to-attain Dharma of unsurpassed, complete, perfect enlightenment. I now entrust it to you for the future. You should single-mindedly propagate this Dharma widely, causing its benefits to increase ever further.”
The Buddha stroked the crowns of the great bodhisattvas in this way three times and then said again: “Throughout immeasurable hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas, I cultivated this difficult-to-attain Dharma of unsurpassed, complete, perfect enlightenment. I now entrust it to you for the future. You should receive, uphold, recite, read, and widely propagate this Dharma, enabling all sentient beings everywhere to hear and know it.”
The scripture of this chapter is divided into two main sections. The first main section concerns the entrustment of the true Dharma; the second concerns the rejoicing of the entire assembly at that time.
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