T276 Tiantai Lotus Texts

Chapter 2: Expedient Means

Chapter II

Expedient Means

It says in the Lotus Sutra:

At that time the Blessed One was in a profound meditative trance where he was imperturbable in right mindfulness. With reflection in accordance with his knowledge of true reality, he then emerged clearly conscious from this meditative trance. And after having emerged from it, he directly addressed Venerable Śāriputra, saying: O Śāriputra! The wisdom of all the buddhas is profound and vast. The gateway to their wisdom is difficult to ascertain, difficult to apprehend, difficult to know, difficult to comprehend, and difficult to enter. None of the disciples or self-enlightened buddhas are capable of knowing what the tathāgatas have realized. Why is this?

O Śāriputra! The Tathāgatas, Arhats, Fully Enlightened Ones, have already met and honored countless hundreds of thousands of koṭis of innumerable buddhas. And under these hundreds of thousands of myriads of koṭis of buddhas they have exhaustively practiced the way to highest, complete enlightenment undertaken by those buddhas.

O Śāriputra! Throughout countless hundreds of thousands of myriads of koṭis of world-ages, the tathāgatas have vigorously and diligently accomplished what had to be done and achieved fame. O Śāriputra! The tathāgatas have completely perfected a marvelous Dharma. O Śāriputra! The tathāgatas are capable of knowing that [Dharma] that is difficult to comprehend. O Śāriputra! That [Dharma] that is difficult to comprehend refers to the import, which is difficult to comprehend, of what the buddhas, the tathāgatas, teach whenever the opportunity arises. None of the disciples or self-enlightened buddhas are capable of knowing it. 117

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Why is this, Śāriputra? It is because all the buddhas, the tathāgatas, are accomplished in explaining that which has its own cause. O Śāriputra! The tathāgatas have perfected various expedient means, various insights, various interpretations, and various explanations. O Śāriputra! Since I became a buddha, I have broadly expounded the teachings in various places. Through innumerable expedient means I have attracted living beings and caused them to attain emancipation from all attachments. O Śāriputra! The insight and expedient means of the tathāgatas are perfect. O Śāriputra! The insight of the tathāgatas is vast and deep, without any hindrances or obstructions. They are endowed with powers, fearlessnesses, special attributes, excellent faculties, factors of enlightenment, contemplations, emancipations, meditative trances, and meditational attainments.

O Śāriputra! All the buddhas, the tathāgatas, have deeply penetrated that which is boundless and have attained all marvelous Dharmas. O Śāriputra! The tathāgatas can, with various distinctions, ingeniously teach all the Dharmas with versatility, using explanations to gladden the assembly. Enough, Śāriputra, I will speak no more. O Śāriputra! The Dharmas that the buddhas have accomplished are the most astonishing and difficult to comprehend. O Śāriputra! The buddhas only teach the Dharmas among themselves, since [only] the buddhas, the tathāgatas, are able to know these Dharmas and master [their] characteristic of true reality.

O Śāriputra! Only the buddhas, the tathāgatas, know all the Dharmas. O Śāriputra, only the buddhas, the tathāgatas, can teach all the Dharmas: what they are, how they are, what they resemble, what characteristics they have, what their essence is, what, how, which, what characteristics, what essence. The tathāgatas directly perceive all Dharmas like this. It is not the case that they are not directly perceived.

The Commentarysays: "At that time the Blessed One was in a profound meditative trance where he was immovable in right mindfulness. With reflection in accordance with his knowledge of true reality, he emerged clearly 118

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conscious from this meditative trance. And after having emerged from it, he directly addressed Venerable Śāriputra.

"

[This passage from the Lotus Sutra] shows that the Tathāgata has attained the power of self-mastery because he has entered a trance in which he cannot be distracted.

Why did he address only Venerable Śāriputra and none of the other disciples? It is because [Śāriputra's] deep wisdom was in accordance with the Tathāgata.

There are five explanations of why [the Tathāgata] did not address the bodhisattvas: 1) [he wanted] to make the disciples do what had to be done; 2) [he wanted] to make the disciples change their minds and strive for great enlightenment; 3) [he wanted] to protect the disciples from fears and trepidation; 4) he wanted to make the others [gathered there have] good intentions; and 5) he wanted all the disciples not to give rise to the thought of having completed their task.

[The Tathāgata says] "The wisdom of all the buddhas is profound and vast,

" causing those in the great assembly to feel respect and openly want to hear what the Tathāgata teaches. It should be known that two kinds of profundity are included in the meaning of the word "profound. " What are these

two? 1) The profundity of realization that is expressed as "the wisdom of all the buddhas is profound and vast" and 2) the profundity of the scripture that is expressed as "the gateway to their wisdom is profound and vast. " "Profundity" is the generic characteristic for the former and the individual characteristic for the latter. The profundity of realization has five types: 1) the profundity of the meaning means the profundity that is based on a certain meaning, 2) the profundity of the essence of true reality, 3) the profundity of inner realization, 4) the profundity of the basis, and 5) the profundity of the unsurpassable. What is "profound" is great enlightenment.

"Great enlightenment" means

the highest, complete enlightenment realized by the tathāgatas. Why is it profound? It is profound because "none of the disciples or self-enlightened buddhas are capable of knowing it.

" "Wisdom" means all-encompassing

omniscience. Just as it says in the Lotus Sutra:

The wisdom of all the buddhas is profound and vast. The gateway to their wisdom is difficult to ascertain, difficult to apprehend, difficult 119

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to know, difficult to understand, and difficult to enter. None of the disciples or self-enlightened buddhas are capable of knowing it. There are eight profundities regarding the scripture: 1. The profundity of accepting, preserving, reading, and reciting it. Just as it says in the Lotus Sutra:

[The Tathāgatas, Arhats, Fully Enlightened Ones] have already met and honored countless hundreds of thousands of koṭis of innumerable buddhas.

2. The profundity of practice. Just as it says in the Lotus Sutra: And under these hundreds of thousands of myriads of koṭis of buddhas they have exhaustively practiced the way to highest, complete enlightenment undertaken by those buddhas. 3. The profundity of the progress toward the result. Just as it says in the Lotus Sutra:

Throughout countless hundreds of thousands of myriads of koṭis of world-ages, the tathāgatas have vigorously and diligently accomplished what had to be done [and achieved fame]. 4. The profundity of the thought of increasing merit. Just as it says in the Lotus Sutra,

"

. . . and achieved fame.

"

5. The profundity of the thought of marvelous accomplishment. Just as it says in the Lotus Sutra,

"O Śāriputra! The tathāgatas have completely accomplished that which is marvelous (the Dharma). "

6. The profundity of the unsurpassed. Just as it says in the Lotus Sutra, "O Śāriputra! The tathāgatas are capable of knowing that [Dharma] that is difficult to comprehend.

"

7. The profundity entering [the gateway]. The profundity of entering [the gateway] means comprehending the words and passages [of the Dharma] whose import is difficult to attain. What [the tathāgatas] intrinsically uphold is called "profound,

" unlike the doctrine of causation taught in heretical systems. Just as it says in the Lotus Sutra: 120

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O Śāriputra! That [Dharma] that is difficult to comprehend refers to the import, which is difficult to comprehend, of what the buddhas, the tathāgatas, teach whenever the opportunity arises.

8. The profundity of the dissimilarity [between the Dharma upheld by the buddhas] and that which is upheld by the disciples and self-enlightened buddhas. Just as it says in the Lotus Sutra,

"None of the disciples or selfenlightened buddhas are capable of knowing it. "

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Fascicle Two

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Expedient Means

(continued)

Thus the merits of true Dharma (saddharma) have already been elucidated. It should be known that what are to be subsequently explained are the merits that the Tathāgata has accomplished as a Dharma teacher. It says in the Lotus Sutra,

"Why is this, Śāriputra? Because all the

buddhas, the tathāgatas, are accomplished in explaining that which has its own cause.

" Since the tathāgatas have accomplished four types of merit they are able to emancipate living beings. What are these four? 1. The accomplishment of being established. Just as it says in the Lotus Sutra,

"The tathāgatas have perfected various expedient means, [various insights, various interpretations, and various explanations]. " [The perfection

of ] "various expedient means" indicates [a tathāgata's] descent from Tuṣita Heaven until he reveals his entrance into [final] nirvana. 2. The accomplishment of teaching that converts [living beings]. Just as it says in the Lotus Sutra,

"various insights. . . .

" [The perfection of] "various

insights" shows [the tathāgatas can reveal] the causes of defilement and purity. 3. The accomplishment of distinctions. Just as it says in the Lotus Sutra, "various interpretations. . . .

" [The perfection of] "various interpretations" means that he is able to achieve results by how he preaches in accordance with the Dharma.

4. The accomplishment of teaching. Just as it says in the Lotus Sutra, "various explanations.

" [The perfection of] "various explanations" means [the tathāgatas] use the four analytical knowledges to teach [the Dharma] through whichever names, words, or letters [are required] according to whatever capacity a living being has to accept it. 123

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Furthermore, there is another meaning for "various expedient means. "

[The perfection of] "various expedient means" indicates [the tathāgatas can show that] all the false doctrines of heretical systems have such and such faults. [The perfection of] "various expedient means" indicates [the tathāgatas can show] that the true Dharma of all the buddhas has such and such merits. Just as it says in the Lotus Sutra:

O Śāriputra! Since I became a buddha I have broadly expounded the teachings. Through innumerable expedient means I have attracted living beings and caused them to attain emancipation from all attachments. Furthermore, as for "innumerable expedient means,

" [the tathāgatas use

them] to cause [living beings] to enter beneficial teachings. They also use expedient means to cut off all doubts and to cause [living beings] to enter the highest knowledge. Furthermore, [they use] expedient means, based on the four methods of conversion, to influence living beings and to cause them to attain emancipation.

"All attachments" means the attachment to objects— that is, the attachment to the spheres, stages, positions, or vehicles. "Attachment to the realms" means [being attached to] the realms of desire, form, or formlessness.

"Attachment to the stages" means being attached to [the stages of contemplation in] the [three] realms. According to the meditative trance, it means taking up the stages of contemplation, namely, the stage of the first contemplation to the stage of [the contemplation called] "neither perception nor nonperception" and the stage of the contemplation [called] the "cessation [of consciousness and feeling].

" "Attachment to positions" means being

attached to the position of either a lay Buddhist or a renunciant. "Attachment

to the position of a lay Buddhist" means being attached to one's relatives and producing various actions, false views, and so on. "Attachment to the

position of a renunciant" means being attached to fame, gain, enlightenment, and various defilements, an so on.

"Attachment to the vehicles" means being

attached to either the vehicle of the disciples or the bodhisattva vehicle. "Attachment to the vehicle of the disciples" means to take delight in upholding the precepts of the Small Vehicle and seek [to become] a stream-winner (srota-āpanna), once-returner (sakṛdāgāmin), never-returner (anā gāmin), or arhat.

"Attachment to the Great Vehicle" means being attached to gain, 124

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honor, veneration, and so on, and also to be attached to distinctions, the marks of various things (dharmas), and the stage of buddhahood. Furthermore,

"various insights" means that although [the Tathāgata has] personally achieved an incomprehensible and marvelous realm, he [uses his perfection of insight to show that he] is the same as the disciples and bodhisattvas. Just as it says in the Lotus Sutra, "O Śāriputra, the insight and expedient means of the tathāgatas are perfect. " That [a tathāgata] has arrived at

perfection means he has surpassed all the bodhisattvas. Furthermore, there are the practices [that a tathāgata has perfected]. Just as it says in the Lotus Sutra:

O Śāriputra! The knowledge of the tathāgatas is vast and deep, without any hindrances or obstructions. They are endowed with the [ten] powers, [four] fearlessnesses, [eighteen] special attributes, excellent faculties, [thirty-seven] factors of enlightenment, contemplations, emancipations, meditative trances, and meditational attainments.

First, [a tathāgata] accomplishes the maturation of those who can be guided through beneficial friends. Second, he accomplishes having living beings with mature faculties attain emancipation. Third, he accomplishes powers, virtues, self-mastery, purity, and control. Fourth, he accomplishes [the art of] teaching.

This fourth one, the accomplishment of the art of teaching, has seven types:

1. The accomplishment of variety. Just as it says in the Lotus Sutra: O Śāriputra! All the buddhas, the tathāgatas, have deeply penetrated that which is boundless and have attained all marvelous teachings (Dharmas).

2. The accomplishment of locution, which means [that they have attained] the five pleasing sounds and the locution to teach the Dharma. Just as it says in the Lotus Sutra:

O Śāriputra! The tathāgatas can, with various distinctions, ingeniously teach all the Dharmas with versatility using explanations that gladden the assembly.

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3. The accomplishment of [knowing] the characteristics [of the audience]. Just as it says in the Lotus Sutra,

"Enough, Śāriputra, I will speak no more.

"

[The tathāgatas said this] since the minds of those who were capable of receiving the Dharma had already been satisfied. 4. The accomplishment of adequacy, since all those who could be given guidance knew that the Tathāgata had accomplished the most marvelous merit and could explain the Dharma. Just as it says in the Lotus Sutra, "O

Śāriputra! The Dharma that the buddhas have accomplished are the most marvelous and the most difficult to comprehend.

"

5. The accomplishment of countless variety, since the explanations [of the Dharma] are inexhaustible. Just as it says in the Lotus Sutra: O Śāriputra! The buddhas only teach the Dharma among themselves, since [only] the buddhas, the tathāgatas, are able to know these Dharmas and master [their] characteristic of true reality. "The characteristic of true reality" means the unchangeability of the essence of the tathāgatagarbhaand the absolute body (dharmakāya). 6. The accomplishment of apprehensibility, since all the Dharmas that the tathāgatas teach can only be personally realized by the buddhas, the tathāgatas. Just as it says in the Lotus Sutra, "O Śāriputra! Only the buddhas, the

tathāgatas, know all the Dharmas.

"

7. [The buddhas] have accomplished those Dharmas, "what they are,

"

and so on, whereby they teach the Dharma to be practiced according to the intentions of living beings. Just as it says in the Lotus Sutra, "O Śāriputra!

Only the buddhas, the tathāgatas, can teach all the Dharmas. " [Why is this?]

First, since [the tathāgatas use] various religious discourses to attract living beings. Second, since they cause [living beings] to abide without distraction. Third, since they cause [living beings] to take up [the Dharma]. Fourth, since they cause [living beings] to attain emancipation. Fifth, since they cause [living beings] to accomplish a practice and to attain the antidotes. Sixth, since they cause [living beings] to accomplish progress in a practice. Seventh, since they cause [living beings] not to fall away from a practice that has been attained. These seven ways are for living beings to become well accomplished through their own endeavors.

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Furthermore, there are two ways [a tathāgata] gives guidance to cause living beings to become accomplished. What are these two? 1) He gives what he has realized and 2) he gives instruction. That [a tathāgata] gives what he has realized to cause the accomplishment [of living beings] means he uses what he has realized and gives [this knowledge to others]. That he gives instruction to cause the accomplishment [of living beings] means that through teaching the Dharma he instructs [others, causing them to become accomplished]. These two are like the previous explanation [of the profundity of realization and the profundity of the scripture]. Through these two ways there is a certain progression and [living beings] obtain a practice. Furthermore, the Dharma as realization also has five types: 1) what it is, 2) how it is, 3) what it resembles, 4) what characteristics it has, and 5) what its essence is.

"What it is" means that it is [both] the Dharma of the disciples and the self-enlightened buddhas and the Dharma of all the buddhas. "How it is"

means that it is a teaching that gives rise to various things. "What it resembles" means it resembles [ultimate reality], since it is through the three gateways that purity is obtained. "What characteristics it has" means it is a

Dharma of three meanings that have a single characteristic. "What essence

it has" means it has the essence of nonduality. "That it has the essence of

nonduality" means that for the countless vehicles there is only the single buddha vehicle and no others.

There is also another meaning. [In regard to all dharmas or states, and so on]: "What they are" means they are either conditioned or unconditioned. "How they are" means they are either caused or uncaused. "What they resemble" means [they resemble that which is] either eternal or non-eternal. "What

characteristics they have" means they have either the three marks of arising, [abiding, and decay] or the three marks of non-arising, and so on. "What

essence they have" means they have either an essence of the five aggregates or an essence not of the five aggregates.

Furthermore,

"What they resemble" means they resemble that which is non-eternal, and which is conditioned and caused. Also, "what characteristics

they have" means they have characteristics that can be perceived, and so on. And "what essence they have" indicates the subjective and objective [aspects] 127

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of the five aggregates, since the five aggregates are the essence that appropriates suffering. Moreover, the five aggregates are the essence of the truth of the path.

There is also a different interpretation of these [terms] based on the explanation of the Dharma as teaching.

"What it is" means [that it consists

of] names, words, or letters, and so on.

"How it is" means it is a Dharma

[that exists] having been explained by the Tathāgata. "What it resembles"

means it [resembles] that which can guide those who can be guided. "What

characteristic it has" means it [has the characteristic of being] apprehended through sound, since the Dharma is apprehended through sound. "What

essence it has" refers to the truth about the characteristic of the Dharma [as teaching], which is that a nominal designation indicates its essence. Hereafter is shown the meaning of three things [concerning the great assembly]. It should be known that these [three] are: 1) the meaning of fixedness, 2) the meaning of doubt, and 3) the meaning of doubt that is based on a certain event.

Regarding "the meaning of fixedness,

" there are disciples who through

the expedient means [of the tathāgatas] have obtained a profound Dharma to be realized, and they have become fixed in resolve. And there are those in the path of the disciples who have attained the realization of an expedient nirvana. These two types of Dharma as realization illustrate the Dharma as conditioned and as unconditioned. Just as it says in the Lotus Sutra: At that time in the great assembly there were disciples, arhats [who were free of depravities, beginning with Ājñātakauṇḍinya, twelve thousand in all, monks, nuns, laymen, and laywomen who had set out to become disciples or self-enlightened buddhas. Each of them thought, "Why has

the Buddha so wholeheartedly praised expedient means and said, 'The

Dharma that the buddhas have attained is profound and difficult to comprehend. The import of what they say is difficult to understand. None of the disciples or self-enlightened buddhas are capable of knowing it. '

As long as the Buddha taught the meaning of one emancipation, I thought I had also] attained that Dharma and reached nirvana. "

"The meaning of doubt" refers to all the disciples, self-enlightened buddhas, and so on who became doubtful because they could not understand. 128

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Just as it says in the Lotus Sutra,

"now we do not understand the import of

this meaning.

"

"The meaning of doubt that is based on a certain event" means [those in the assembly] became doubtful when they heard the Tathāgata say, "The

emancipation of the disciples is neither different nor distinct from my emancipation. " The skeptics became doubtful about the reason [for this statement], saying "What is this all about?" Since the Tathāgata uses various [means] to explain his profound realm, the profundity of what he explains in the beginning is different from the profundity of what he explains in the end. This is why they became doubtful. Just as it says in the Lotus Sutra: At that time Śāriputra, being aware of the doubt in the minds of those in the fourfold assembly, [and being in doubt himself, addressed the Buddha saying,

"O Blessed one! What is the cause and what is the reason for your wholehearted praise of the foremost expedient means of the buddhas and their profound and subtle Dharma that is difficult to understand? Never before have I heard the Buddha say anything like this. Now the fourfold assembly is in doubt. Please, O Blessed One, explain this matter. O Blessed One! Why have you so wholeheartedly praised this profound and subtle Dharma that is difficult to understand?" Thereupon, Śāriputra, wanting to further explain what he meant,] spoke these verses.

Hereafter is shown an explanation of four things [regarding the Tathāgata]. It should be known that these [four] are: 1) [the Tathāgata's] fixed resolve, 2) the reason for the prediction, 3) taking the prediction, and 4) giving the prediction.

The Tathāgata's Determination

For what purpose is [the Tathāgata's] "fixed resolve"? It eliminates the dread of those who have produced the feeling of dread. Thus it is used to benefit the two types of people. This is why the Tathāgata has "fixed resolve. "

The five types of dread should be known:

1. The "dread of loss" refers to those of the Small Vehicle who take what they have heard as the truth, criticizing [and denying the existence of] the Great Vehicle. They think,

"The Tathāgata has said the fruit of arhatship is

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the ultimate nirvana. I have completely apprehended such a nirvana. " Thus,

this is the dread that the arhats have not entered nirvana. 2. The "dread of excessive toil" refers to those of the Great Vehicle who upon hearing about the extreme duration, which extends through numbers of world-ages, and the various difficult practices of the bodhisattva path, produce this thought: "The path of the buddhas is extremely long. For countless, immeasurable world-ages I will be carrying out the bodhisattva practice and undergoing great hardship for a long time.

" Thinking of this, they feel dread.

Therefore they produce the thought of taking up a different vehicle. 3. The "dread of biased views" refers to [the fear of] consciousness that discriminates the various forms of "I" and "mine,

" that the body and self are

real, and that [wholesome] factors are unwholesome. 4. The "dread of regret" refers to [those like] Venerable Śāriputra who gave rise to the thought "I should not have practiced or realized the way of the Small Vehicle.

" Having recognized the compulsion for this regret, there is the feeling of dread.

5. The "dread of being deceived" refers to the arrogant disciples who think,

"Why has the Tathāgata deceived us?" It is such a dread as this. Regarding the reason for the prediction, it says in the Lotus Sutra: Stop, Śāriputra, I will speak no further. If I explain this, all those in the world—the living beings, the heavenly beings, and others—will become frightened.

The elucidation of his reason [for not giving an explanation]—that all beings will become frightened—has three purposes: 1) [the Tathāgata] wants to make those in the great assembly think about and seek his profound and subtle realm; 2) [the Tathāgata] wants to make those in the great assembly feel respectful and completely wish to hear what he will explain; 3) [the Tathāgata] wants to cause the arrogant disciples to depart from the religious gathering. [Śāriputra's] second request illustrates that all the immeasurable buddhas of the past have given guidance to living beings. Just as it says in the Lotus Sutra:

In this assembly there are innumerable [hundreds of thousands of countless koṭis of living beings who have previously met all the buddhas. 130

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They all have sharp faculties and are wise.] When they hear the Buddha's explanation they will believe it.

[Śāriputra's] third request illustrates that the present buddha will give guidance to living beings. Just as it says in the Lotus Sutra: Now in this assembly, there are people like me, [numbering into the hundreds of thousands of koṭis, who have met buddhas in their past lives and received guidance from them. Such people can certainly believe it.] They will be profited, benefited, and pleased for a very long time.

Regarding the reason for the prediction, it illustrates that since Śāriputra and the others wanted an elucidation, they received one. Just as it says in the Lotus Sutra:

The Buddha spoke to Śāriputra, saying: "You have already asked me three times. How could I possibly not explain it to you? Now listen carefully. . . .

"

The Tathāgata has six reasons for giving the prediction: 1) to make heard what has not yet been heard, 2) to teach, 3) for a certain meaning, 4) to cause [living beings] [to become] established [in the single buddha vehicle], 5) for the Dharma, and 6) to repudiate [the Small Vehicle]. 1. In regard to "making heard what has not yet been heard, " it says in

the Lotus Sutra:

O Śāriputra! Only very rarely do the buddhas, the tathāgatas, teach such a true Dharma (saddharma) as this, as rarely as the udumbara flower blooms.

2. In regard to "teaching,

" it says in the Lotus Sutra,

O Śāriputra! I have extensively taught all the doctrines using innumerable expedient means, various reasons, illustrations, and explanations. "Various reasons" indicates the three vehicles. These three vehicles are merely the verbal expression of names, words, and letters. It is not the case that they indicate the real meaning, since the real meaning cannot be expressed. 131

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3. In regard to "for a certain meaning, " it says in the Lotus Sutra,

"O

Śāriputra! All the buddhas, the Blessed Ones, appear in the world for just one great purpose and reason.

" The four meanings of "one great purpose" should be well understood. What are these four? 1) The meaning of that which is unsurpassed indicates [that the tathāgatas appear in the world to show that] there is nothing else [to achieve] but the omniscient knowledge solely of the tathāgatas. Just as it says in the Lotus Sutra, "[The tathāgatas]

appear in the world because they want to reveal the insight of the buddhas in order to purify the knowledge of living beings. " "The insight of the

buddhas" means the tathāgatas are able to realize the profound truth with their knowledge of true reality. 2) The meaning of sameness indicates [that the tathāgatas appear in the world to manifest] the equality of the absolute body of the disciples, the self-enlightened buddhas, and the buddhas. Just as it says in the Lotus Sutra,

"[The tathāgatas] appear in the world because they want to manifest the insight of the buddhas to living beings. " "Equality of

the absolute body" means that the absolute body and the buddha-nature are undifferentiated. 3) The meaning of what is not known indicates [that the tathāgatas appear in the world to manifest what is not known] to all the disciples, self-enlightened buddhas, and others who are not able to know the real basis [of the tathāgatas].

"Not able to know the real basis" means they do not understand that there is only the ultimate, unique buddha vehicle. Just as it says in the Lotus Sutra,

"[The tathāgatas] appear in the world because they want to enlighten living beings about the insight of the buddhas. " 4)

The meaning of wanting to cause [living beings] to realize an irreversible stage indicates that [the tathāgatas appear in the world because they] want to give countless acts of knowledge. Just as it says in the Lotus Sutra, "[The

tathāgatas] appear in the world because they want to make living beings enter the insight of the buddhas.

" Furthermore,

"to make manifest" means that

[the tathāgatas] want to cause all those bodhisattvas with doubts to know a practice in accordance with the truth. Also, "to make enlightened" means to

cause those who have not yet produced the thought of enlightenment to produce it, and to cause those who have already produced it to enter the truth (Dharma). Moreover,

"to cause to realize" means to cause those who are following heretical systems to produce realization. Also, "to cause to enter"

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means to cause living beings who have attained the fruits of the Small Vehicle of the disciples to enter enlightenment.

4. [In regard to] "causing [living beings] to become established [in the single buddha vehicle],

" it says in the Lotus Sutra,

"O Śāriputra! The Tathāgata

teaches living beings the Dharma only through the single buddha vehicle. "

5. As for utilizing the Dharma, it says in the Lotus Sutra: O Śāriputra! All the past buddhas taught the Dharma for the sake of living beings using countless, innumerable expedient means and the expediency of various illustrations, reasons, and interpretations. In all cases this Dharma has been for the sake of the single buddha vehicle. "Parables" are like the story about the cow, from which are obtained milk, cream, curds, butter, and [ghee] (clarified butter). The best of these five flavors is that of [ghee]. The Small Vehicle is not like this [flavor] but instead resembles [the flavor] of milk. The Great Vehicle, which is the best, is like [the flavor] of [ghee]. This parable clarifies that the Great Vehicle is the highest, and that the highest meaning of the Great Vehicle is also the same for all the disciples and others.

"The same for all the disciples" means that

this shows that the nature of the absolute body of all the buddhas, the tathāgatas, is the same for ordinary people, disciples, self-enlightened buddhas, and buddhas. The absolute body is equal and undifferentiated. This meaning is shown by parables.

"Reasons" has been previously explained.

"Interpretations" refers to various perspectives, [such as] the insubstantiality of the individual, [that are found] among the truths of the Small Vehicle; and suchness, ultimate reality, the realm of phenomena (dharma dhātu), the nature of phenomena (dharmas), as well as various views about the insubstantiality of the individual and the insubstantiality of phenomena (dharmas) [that are found] among the truths of the Great Vehicle. "Expedient means" in the Small Vehicle refers to the contemplation of the [five] aggregates, the [eighteen] elements, and the [twelve] bases of cognition; becoming repulsed by and eliminating suffering; and the attainment of emancipation. In the Great Vehicle it means all the perfections (pāramitās), utilizing the four methods of conversion to appropriate the antidotes, and that which benefits oneself and others.

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6. In regard to "repudiating [the Small Vehicle], " it says in the Lotus

Sutra,

"O Śāriputra! In all the worlds of the ten directions there are no two vehicles, let alone three.

" "There are no two vehicles" means there is no nirvana attained through the two vehicles. There is only the great enlightenment realized by the tathāgatas. To completely perfect all wisdom is called the great nirvana. It is not the case that the disciples and self-enlightened buddhas [are able to attain] nirvana since there is only the single buddha vehicle. It should be known that "the single buddha vehicle" has been explained by the four meanings [of the Buddha's great purpose].

The Tathāgata has six reasons for giving the prediction. Therefore, [in regard to these six reasons]—what it is, how it is, what it resembles, what characteristic it has, what its essence is—that have been previously explained, are illustrated [as follows]: "What it is" means it is that which has not yet been heard.

"How it is" means it is taught through the exposition of various explanations and illustrations.

"What it resembles" means [it resembles] only

that which is for one great purpose.

"What characteristic it has" means [it has

the characteristic of] the Dharma of all the buddhas that is taught in accordance with the capacity of living beings.

"What its essence is" means there is only

the essence of the single vehicle.

"The essence of the single vehicle" means

the universal absolute body of all the buddhas, the tathāgatas. It is not the case that the vehicles of the disciples and the self-enlightened buddhas have the essence of this universal absolute body, because the cause and result, practice and vision [of the vehicles of the disciples and the self-enlightened buddhas] are not the same [as those of the Great Vehicle]. It should be known that hereafter the Tathāgata's teaching of the Dharma for eliminating the four types of doubt [will be discussed]. What are the four doubts? 1) Doubt about teaching in a certain age, 2) doubt about whether [the Tathāgata] knows someone is arrogant, 3) doubt about whether [the Tathāgata] has the adequacy to teach, and 4) doubt about whether the Tathāgata does not speak falsely.

Regarding "[doubt about] teaching in a certain age, " all the buddhas,

the tathāgatas, at a certain age produce various expedient means to teach the Dharma in order to eliminate this doubt. Just as it says in the Lotus Sutra, "O Śāriputra! All the buddhas appear in the vile age of the five corruptions, such as the corruption of the world-age. . . .

"

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Regarding "whether [the Tathāgata] knows someone is arrogant, " [it

should be known that] the Tathāgata does not teach any Dharma to arrogant people. This is for eliminating the doubt about whether he knows someone is arrogant. Just as it says in the Lotus Sutra: If there are monks who have actually attained arhatship, and if they do not believe this Dharma, it is not the case that they have attained that realm. . . .

Regarding "whether [the Tathāgata] has the adequacy to teach, " those

who have heard the Dharma from the Buddha give rise to this slanderous thought: "The Tathāgata certainly does not have the adequacy to teach. "

[The Tathāgata teaches the Dharma] in order to eliminate the doubt about whether he is inept or lacks the adequacy to teach. Just as it says in the Lotus Sutra,

"

. . . except after the Buddha has entered nirvana and there is no buddha present.

"

Regarding "whether the Tathāgata does not speak falsely, " [this doubt]

occurs since there is a difference between what the Tathāgata has taught previously and what he teaches now. [The Tathāgata teaches the Dharma] in order to eliminate this doubt about whether the Tathāgata does not speak falsely. Just as it says in the Lotus Sutra:

O Śāriputra! You should resolutely believe and preserve the words of the Buddha. The words of the buddhas, the tathāgatas, are not false. There are no other vehicles, only the single buddha vehicle. "[E]ven a child in play who has built a stupa for the Buddha out of a heap of sand—all are people who have attained the path of the buddhas. "

This means that those who have produced the thought of enlightenment and who are carrying out bodhisattva practice will plant good roots of merit and be able to realize enlightenment. It is not the case that those who have not originally produced the thought of enlightenment, such as ordinary people and the disciples who are fixed [in the Small Vehicle], are able to attain it. The same applies to those such as the ones [who have honored the Buddha] "by nodding their head.

"

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Parables

Venerable Śāriputra spoke these verses:

The golden color, thirty-two [special marks], powers, and emancipations are all together in a single Dharma, yet I have gained none of these.

The eighty excellent [marks], the eighteen special attributes, and other qualities such as these, I have also missed. The Commentarysays: What is the meaning of these verses? Venerable Śāriputra has reproached himself, saying: "I have not seen the buddhas; I have not gone to the buddhas; I have not heard the buddhas teach the Dharma. I have neither worshiped nor venerated the buddhas. I have done nothing to benefit living beings, and I have retreated from a Dharma that I have not yet obtained.

" Venerable Śāriputra has reproached himself in this way. "I have not seen the buddhas" shows that he has not seen the marks of the great being of all the buddhas, the tathāgatas, because he has not produced the thought of veneration or worship.

"To go to the buddhas" means to be

shown their power of giving guidance to living beings. "To see them emit a

ray of golden light" means to be shown the one body and different bodies of the buddhas and to obtain countless merits. "To hear the buddhas teach the

Dharma" means to be shown how they are able to benefit all living beings. "Powers" means that [tathāgatas] utilize their ten powers to eliminate the doubts of skeptics.

To revere [the buddhas] means [to venerate] the power they have in giving guidance to living beings.

"Eighteen special attributes" means that

[the tathāgatas] are completely rid of all the obstructions. "To venerate [the

buddhas]" means to venerate the countless virtues they have produced because emancipation is obtained through the tathāgatas' teaching. Since there is insubstantiality of the individual and insubstantiality of phenomena, everything is equal. Therefore, Venerable Śāriputra reproached himself, saying, 137

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"I have not yet obtained such a Dharma as this, and have retreated even before obtaining it.

"

Hereafter, seven parables will be explained. It should be known that [these parables] act as the antidotes for the seven types of arrogance of the seven types of living beings whose nature is sullied with defilements. Moreover, the three equalities will be explained. It should be known that these equalities act as the antidotes for taking sullied pride in meditative trances and emancipations, and for the [wrong] views possessed by the three types of people who have sullied pride but no defilements.

What are the seven types of living beings whose nature is sullied with defilements? 1) The type of person who seeks eminence, 2) the type of person who seeks the emancipation of the disciples, 3) the [type of person who is affiliated with] the Great Vehicle, 4) the type of person who is fixed [in the path of the Small Vehicle], 5) the type of person who is not fixed [in the path of the Great Vehicle], 6) the type of person who accumulates [false] merit, and 7) the type of person who does not accumulate [beneficial] merit. What are the seven types of arrogance and what are the seven parables that act as their antidotes?

1. The arrogance [of the type of person who] perversely seeks merit [for a prominent position]. That is to say, although [the kind of merit this type of person seeks] is only the highest type of worldly defilements and impurities, he [still wishes to accumulate it because he] seeks the result with outflows of the sublime realm of the heavenly beings. It should be known that "The Parable of the Burning House" is given as the antidote to this. 2. The arrogance of the disciples who believe they have the highest attainment. They say to themselves,

"There is no difference between our

vehicle and the vehicle of the tathāgatas.

" It should be known that "The Parable of the Prodigal Son" is given as the antidote to this misconception. 3. The arrogance of the determination of [those affiliated with] the Great Vehicle who give rise to this thought: "[Our vehicle] and the vehicles of the disciples and of the self-enlightened buddhas are not separate. " It should be

known that "The Parable of the Cloud and Rain" is given as the antidote to this misconception.

4. The arrogance [of those who] refer to what is actually nothing as something. Having [attained] mundane meditative trances and meditational 138

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attainments, they form the notion [that what they have attained is] nirvana, [though] [what they have] actually [attained] is not nirvana. It should be known that "The Parable of the Phantom City" is given as the antidote to this misconception.

5. The arrogance [of those who] are distracted and have no firm establishment in reality. Although in the past they planted the roots of good merit in the Great Vehicle, they do not realize it. Since they do not realize it, they do not seek the Great Vehicle. From their irresoluteness they produce a false comprehension, and refer to [their way as] the "ultimate vehicle. " It should

be known that "The Parable of the Concealed Jewel" is given as the antidote to this misconception.

6. The arrogance of [those who think that which has no merit] actually has merit. When such people hear the teaching of the Great Vehicle, [although it has merit] they take up that which does not pertain to the Great Vehicle. It should be known that "The Parable of the Crest Jewel" is given as the antidote to this misconception. 7. The arrogance of [those who think that which has merit] actually has no merit. Such people do not cultivate the roots of good merit in the ultimate vehicle, and when they hear about it they do not consider it the ultimate one. It should be known that "The Parable of the Excellent Physician" is given as the antidote to this misconception.

[The parable] for the first type of person shows him the various good roots in the world, meditative trances, merits, and expedient means to cause him to rejoice and then later to enter the great nirvana. [The parable] for the second type of person causes him to enter the Great Vehicle through utilizing the three [vehicles] as the single [vehicle]. [The parable] for the third type of person causes him to know about the various vehicles and to know that the buddhas, the tathāgatas, universally teach the Dharma in accordance with the seeds of good roots of living beings in order to cause those seeds to sprout.

[The parable] for the fourth type of person cause him, through expedient means, to enter the city of nirvana. The "city of nirvana" refers to the city of contemplations and meditative trances. Having gone past this city, he is then later made to enter the city of great nirvana.

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[The parable] for the fifth type of person shows him all the good roots he has planted in the past and causes him to remember this. After teaching him this, he is then made to enter a meditative trance.

[The parable] for the sixth type of person teaches him the Dharma of the Great Vehicle. Through this teaching he will complete the practice of the same ten [bodhisattva] stages because the tathāgatas have secretly given his prediction.

[The parable] for the seventh type of person cause his faculties, which have not yet matured, to reach maturation. Thus it reveals that he will attain the limit of nirvana. The tathāgatas have taught the seven parables for these reasons. What are the three types of sullied pride for the three types of people who have no defilements? They are referred to as the three biased beliefs. What are these three? 1) The belief that the various vehicles are different, 2) the belief that the conventional world and nirvana are different, and 3) the belief that the bodies [of the Buddha] are different. It should be known that [the Buddha] has explained the three equalities as the antidotes to [those who possess] these three types of sullied pride.

What are the three equalities and what do they remedy? 1) The equality of the vehicles means that the disciples receive the prediction of enlightenment since there are not two vehicles, only the single Great Vehicle, and this vehicle is equal and undifferentiated. 2) The equality of the conventional world and nirvana means that in accordance with Prabhūtaratna Tathāgata being in [final] nirvana [even while appearing in the world], the conventional world and nirvana are equal and undifferentiated. 3) The equality of the bodies [of the Buddha] means that although Prabhūtaratna Tathāgata had already entered [final] nirvana, he manifested his body since his own body, the other bodies, and the absolute body [of all the buddhas] are equal and undifferentiated. Thus, the three types of people with sullied pride but no defilements who see this and the other bodies make distinctions and do not understand that the buddha-nature and the absolute body are equal. These people think they have realized the Dharma although they have not. It should be known that as a counteragent to this, the disciples are given a prediction [of their enlightenment].

Question: Is it the case that the disciples are given their prediction because they will actually achieve buddhahood, or are they given it even though they 140

Chapter III

will not achieve [buddhahood]? If disciples can actually achieve buddhahood, why [then] do bodhisattvas practice and accumulate a countless variety of merit for immeasurable world-ages? If disciples cannot achieve buddhahood, then why do [the tathāgatas] give them a false prediction? Answer: That the disciples have received their prediction [shows that] they have attained fixed resolve. It is not the case that these disciples have perfected the true nature (dharmatā). The tathāgatas teach the Dharma of the single vehicle through the three equalities. [They] give the disciples their predictions because the absolute body of the Buddha and the absolute body of the disciples are equal and undifferentiated. It is not the case that [the disciples] have completed the practice of cultivating merit. Therefore [the distinction between the disciples and the bodhisattvas is that] the merit of a bodhisattva is complete, while the merit of a disciple is not. Predictions occur on six occasions [in the Lotus Sutra]; on five occasions the prediction is given by the Buddha and in one occasion it is given by a bodhisattva. The predictions given by the tathāgatas include those for Śāriputra, Mahākāśyapa, and the other well-known [disciples]. Since they will have different names [as buddhas], they receive their predictions separately. The five hundred disciples, including Pūrṇa and the others, and the twelve thousand disciples are given their predictions at the same time, since they will all have the same name [as buddhas]. Those who have more to learn and those who do not [have more to learn] all have the same name [as buddhas], and since they are not well known they are given their predictions together. That the Tathāgata gives Devadatta his prediction separately shows the Tathāgata has no enmity. That the nuns and maidens of the heavenly realm receive their predictions from the Buddha shows that women, either lay Buddhists or renunciants, who cultivate the bodhisattva practice will also realize the fruit of buddhahood.

It should be known that the prediction of enlightenment given by a bodhisattva is illustrated as follows in the chapter "Bodhisattva Sadāparibhūta" [where it says]:

[D]oing obeisance and praising them, he would make this proclamation, "I do not disrespect you. You will all certainly become buddhas. " This

shows that all living beings have buddha-nature.

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Regarding the disciples' attainment of a prediction, [it should be known that] there are four types of disciples: 1) disciples who are fixed [in the path of the Small Vehicle], 2) arrogant disciples, 3) disciples who have retreated from the thought of enlightenment, and 4) transformation disciples. The two types of disciples who receive a prediction from the tathāgatas are the transformation disciples and the disciples who have retreated from the thought of enlightenment. Since disciples who are fixed [in the path of the Small Vehicle] and arrogant disciples have faculties that are not yet mature, they are not given predictions of enlightenment. Regarding a bodhisattva giving a prediction, it shows expedient means being used to cause [the disciples] to produce the thought of enlightenment. Furthermore, based on what meaning does the Tathāgata teach the three vehicles and call them the single vehicle? [His teaching] is based on the meaning of sameness. Therefore he gives the disciples their prediction of great enlightenment.

"The meaning of sameness,

" refers to the absolute body

of the buddhas and the absolute body of the disciples that are equal and undifferentiated. There is a distinction, since the vehicles of the disciples and selfenlightened buddhas are not identical, and since these two vehicles are not the Great Vehicle. The tathāgatas have said,

"[You] are not separate from my

[absolute] body. This is the supreme meaning.

" This meaning is not taught

anywhere in the Dharma of the two vehicles of disciples and self-enlightened buddhas. Subsequently [adherents of these two vehicles] are not able to understand in accordance with true reality. Because of this [supreme] meaning, the practice undertaken by the bodhisattvas is not false. The supreme meaning is clarified in other parts of this sutra. It should be known that, briefly expressed, there are ten things that illustrate this meaning. What are these ten? 1.

"The Parable of [the Cloud and] Rain" is given in order to illustrate the supreme meaning of the seeds.

"What you are practicing is the bodhisattva

path" indicates that, even though those who having produced the thought of enlightenment had greatly withdrawn from it, the roots of good merit they had cultivated previously had not disappeared and those roots would later bear fruit.

2. The previous lives and deeds of Mahābhijñānābhibhu Tathāgata are explained in order to illustrate the supreme meaning of practice. 142

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3.

"The Parable of the Merchant" is given in order to illustrate the supreme meaning of the power that increases [along with practice]. 4.

"The Parable of the Concealed Jewel" is given in order to illustrate the supreme meaning of causing [living beings] to comprehend [enlightenment]. 5. The stupa of Prabhūtaratna Tathāgata is revealed in order to illustrate the supreme meaning of the pure land.

6.

"The Parable of the Crest Jewel" is given in order to illustrate the supreme meaning of teaching.

7. The immeasurable bodhisattvas, great beings, emerge from the earth in order to illustrate the supreme meaning of living beings who were guided. 8. The enlightenment of the three types of buddhas is explained in order to illustrate the supreme meaning of achieving great enlightenment. First, [the supreme meaning of achieving great enlightenment] is illustrated by the enlightenment of the transformation buddha (nirmāṇakāya). [This type of buddha] manifests himself wherever he needs to be seen. Just as it says [in the chapter on "The Life Span of the Tathāgatas"] in the Lotus Sutra: They all said the tathāgatas left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment.

Second, it is illustrated by the enlightenment of the enjoyment buddha (saṃbhogakāya), since the realization of permanent nirvana is attained by completing the practice of the ten stages. Just as it says in the Lotus Sutra: O sons [and daughters] of good family! Countless and limitless, hundreds, thousands, ten thousands of myriads of koṭis of world-ages have elapsed since I actually became a buddha.

Third, it is illustrated by the enlightenment of the absolute buddha (dharma kāya), "the tathāgatagarbhathat is pure by nature and nirvana that is eternally permanent, quiescent, and changeless.

" Just as it says in the Lotus Sutra:

The Tathāgata perceives all the aspects of the triple world in accordance with his knowledge of true reality. [He perceives there is no birth or death, no coming or going, no existence or extinction, no truth or 143

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falsehood, no this way or otherwise.] He does not perceive the triple world as those of the triple world perceive it.

"Aspects of the triple world" means that the realm of living beings is the realm of nirvana and that the tathāgatagarbhais not separate from the realm of living beings.

"There is no birth or death, coming or going" refers to that which is permanent, quiescent, and unchangeable. Also, "no existence

or extinction" refers to the essence of suchness of the tathāgatagarbha, which is neither [part of] the realm of living beings nor separate from it. "No truth or falsehood, no this way or otherwise" refers to [true reality] being apart from the four marks [of existence] because that which possesses the four marks is impermanent.

"He does not perceive the triple world as

those in the triple world perceive it" means the buddhas, the tathāgatas, are able to perceive and able to realize the true absolute body, [even though] ordinary people do not perceive it. Therefore it says in the Lotus Sutra, "The

Tathāgata clearly perceives [that which pertains to the triple world] without any delusion.

"

"That the bodhisattva path I have previously practiced is even now incomplete" is due to his original vow, because his vow is incomplete as long as the realm of living beings remains unextinguished. "Incomplete"

does not mean [that his] enlightenment is incomplete. "I furthermore have

twice the number [of world-ages mentioned above] before my life span is complete.

" This passage illustrates the Tathāgata's eternal life, which through skill in expedient means is shown as an extremely great number. [That his life span] surpasses the number above means that it is countless. "My pure land does not decay yet living beings perceive its conflagration" means the true pure land of the enjoyment buddha, the Tathāgata, is incorporated in the highest truth. 9.

"The Parable of the Physician" is given in order to illustrate the supreme meaning of nirvana.

10. It should be known that the remainder of the [Lotus] Sutraillustrates the supreme meaning of marvelous power.

The stupa of Prabhūtaratna Tathāgata manifesting the purity of all the buddha lands shows that in the realm of the true characteristic of the buddhas there is the splendor of various jeweled arrays. It reveals eight things: 1) the 144

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stupa, 2) the extent, 3) the consolidation, 4) the establishment, 5) the manifestation of countless buddhas, 6) being removed from impurities, 7) the prolific adornment, and 8) occupying the same seat in the stupa. 1.

"The stupa" is revealed to show the establishment of the Tathāgata's relics.

2.

"The extent" is an expediency showing the splendor and purity of all the buddha lands. This purity, which transcends mundane reality, is produced from roots of good merit without outflows. It is not the case that it is produced from mundane roots of good merit with outflows.

3.

"The consolidation" is revealed to show that the pure absolute body of all the buddhas is incorporated in the single essence of the body of Buddha Prabhūtaratna.

4.

"The establishment" is revealed to show the self-mastery of the absolute body of all the buddhas, the tathāgatas.

5.

"The manifestation of countless buddhas" is revealed to show there is no difference in the acts done by the buddhas. 6.

"Being far removed from impurities" is revealed to show the universality and the purity of all the buddha worlds. 7.

"The prolific adornment" is revealed to show the same adorned nature of all buddha worlds.

8.

"[Prabhūtaratna and Śākyamuni] occupying the same seat in the stupa" is revealed to show that transformation buddhas and non-transformation buddhas, absolute buddhas and enjoyment buddhas, all accomplish a great deed.

Hereafter, it should be known that the power of the Dharma, the power of preserving it, and the power of practice are shown. I. The Power of the Dharma

Five entrances are shown for the power of the Dharma: 1) the entrance of realization; 2) the entrance of faith; 3) the entrance of honor; 4) the entrance of hearing the Dharma; and 5) the entrance of reading, reciting, preserving, and explaining it. Four entrances are illustrated in the chapter "Bodhisattva Maitreya" (also called "The Distinction of Merits") and one entrance is illustrated in the chapter "The Constantly Persevering Bodhisattvas" (also called "The Merits of the Disciples").

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There are four entrances to the [power of the] Dharma shown in the chapter "Bodhisattva Maitreya":

1. The entrance of realization. Just as it says in the Lotus Sutra: While I was explaining about the duration of this Tathāgata's life span, living beings equal [in number] to the sands of sixty-eight hundred thousand myriads of koṭis of Ganges Rivers realized receptivity to the truth that all things have no origination.

It should be known that "receptivity to the truth that all things have no origination" refers to the knowledge that is realized in the first stage [of the bodhisattva path]. That those of one to eight rebirths realized highest, complete enlightenment means they realized the enlightenment of the first stage. "Those

of one to eight rebirths" refers to ordinary people who are established [in the path of the Great Vehicle] and are able to realize the first stage. According to their powers and capacities, they will all achieve the first stage in one to eight rebirths. That the [knowledge attained in the first stage] is called "highest, complete enlightenment" means [that those who attain it] are released from [the cycle of] birth and death in the divisions of the three realms, and that according to their capacities they are able to perceive the true buddha-nature. Although they are considered to have attained enlightenment, they are not considered to have totally completed the expedient nirvana of a tathāgata. 2. The entrance of faith. Just as it says in the Lotus Sutra: Moreover there were living beings, equal to the number of particles in the eight worlds, who all produced the thought of highest, complete enlightenment.

3. The entrance of honor. Just as it says in the Lotus Sutra: [When the Buddha explained that] all these bodhisattvas, great beings, had attained the great benefit of the Dharma, mandāravaflowers rained down from the sky. . . .

4. The entrance of hearing the Dharma. It should be known that this [entrance] is explained in the chapter "Joyful Acceptance. "

5. The fifth entrance to [the power of the] Dharma is explained in the chapter "The Constantly Persevering Bodhisattvas.

" Here it means that the

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purity of the six sense faculties is attained by reading, reciting, explaining, and copying [the sutra]. Just as it says in the Lotus Sutra: If the sons and daughters of good family accept and preserve this Lotus Sutra,if they read, recite, explain, or copy it, they will attain the eight hundred qualities of the eye, [the twelve hundred qualities of the ear, the eight hundred qualities of the nose, the twelve hundred qualities of the tongue, the eight hundred qualities of the body,] and the twelve hundred qualities of the mind.

"Attaining the purity of the six sense faculties" means that ordinary people acquire the use of superior sense faculties through the power of the sutra. But it should be known that they have not yet entered the certainty of a first-stage bodhisattva. Just as it says in the Lotus Sutra, "Through the

purification of the eyes received from their parents they will see [everything in] the trichiliocosm. . . .

"

Furthermore, in regard to the purity of the six sense faculties, everything is well completed for each sense faculty: Forms [and colors] are perceived, sounds are heard, odors are determined, flavors are discriminated, tangibles are felt, and [mental] objects are known. It should be known that all the sense faculties function in the capacity of the others. What is perceived by the eye can well be known by [the nose] smelling odors. Just as it says in the Lotus Sutra:

[Moreover, they can smell and know whether the gods] in the palace of Śakra, the king of gods, are enjoying the five desires or listening to the Dharma.

"Smelling odors and knowing them" means that the sphere of the sense faculty of the nose is comprehended by the sense faculty of the mind. II. The Power of Preserving

the Dharma

There are three entrances to the Dharma showing the power of preserving it. These are extensively explained in the chapter "The Disciples, " the chapter

"Ease in Practice,

" and other chapters.

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The power of [preserving] the doctrine should be understood according to the [following passage from the Lotus] Sutra:"With determination he knows that the water is certainly near.

" This means that by accepting and

preserving this sutra [living beings] will acquire the water of buddha-nature and achieve highest, complete enlightenment.

III. The Power of Practice

The power of practice is illustrated by five entrances: 1) the power from teaching, 2) the power from the practice of undertaking hardships, 3) the power from protecting living beings from difficulties, 4) the power from the excellence of merits, and 5) the power from protecting the Dharma. 1. The power from teaching has three entrances to the Dharma that are shown in the chapter "Supernatural Powers": [the buddhas] extend their long, broad tongues in order to cause [those present] to remember; [they] coughed [before] speaking the verses in order to cause [those present to listen, and after having made them listen they caused them not to abandon the true practice; [they] snapped their fingers to enlighten living beings and to cause those who were practicing the path to attain enlightenment. 2. The power from the practice of undertaking hardships is illustrated in the chapter "Bodhisattva Bhaiṣajyarāja.

" The chapter "Bodhisattva

Gadgadasvara" also illustrates the power from the practice of undertaking hardships [in regard to] giving guidance to living beings. 3. The power from protecting living beings from difficulties is shown in the chapter "Bodhisattva Avalokiteśvara" and the chapter "Magical Spells. "

4. The power from the excellence of merits is shown in the chapter "King Śubhavyūha.

" The two boys have such power through the roots of good merit [they had planted] in past lives.

5. The power from protecting the Dharma is shown in the chapter "Bodhisattva Samantabhadra" and in later chapters. Furthermore it is said,

"He who accepts and upholds the name of Bodhisattva Avalokiteśvara, and he who accepts and upholds the names of all the buddhas as numerous as the sands of sixty-two koṭis of Ganges Rivers, will each produce equal merit.

" This has two meanings: 1) the power of faith and 2) complete knowledge.

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Chapter III

The power of faith has two types: 1) complete faith that one's body is no different from the body of Avalokiteśvara, and 2) reverence felt toward Avalokiteśvara, so that one also believes one can completely attain such qualities as his. Complete knowledge means the ability to be determined and to know the element of reality (dharmadhātu).

"The element of reality" is referred to

as the nature of reality (dharmatā). This "nature of reality" is referred to as the universal absolute body of all the buddhas and the bodhisattvas. "The

universal body" is the true absolute body. Bodhisattvas in the first stage are able to penetrate it. Therefore, one who accepts and upholds the names of all the buddhas as numerous as the sands of sixty-two koṭis of Ganges Rivers and one who accepts and upholds the name of Bodhisattva Avalokiteśvara will both produce merit without any difference.

The first chapter [of the Lotus Sutra,] "Introduction, " illustrates seven

accomplishments of merit. The second chapter, "Expedient Means,

" has five

parts and clarifies the single [vehicle] by abrogating the two [vehicles]. The remaining chapters [of the Lotus Sutra] are easily understood according to their section [in the commentary].

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