The Prose & Verse of The Lotus Sutra

The Prose & Verse of The Lotus Sutra

Chapter 2 - Ways & Means

Text - Page 5

From Since I have realized enlightenment and come here... (Go Ju Jobutsu Irai) there is the praise of the provisional wisdom and the real wisdom of the Buddha Sakyamuni.

Long ago it was said that the provisional wisdom and the real wisdom of Sakyamuni were each praised here, reasoning that:

Since I have realized enlightenment and come here... (Go Ju Jobutsu Irai) was praise of the provisional wisdom.
This is because... (Sho I Sha Ga) was an explanation of the provisional wisdom.
The knowledge and vision of The One That Has Come is broad and great... (Nyorai Chiken Kodai) was praise of the real wisdom.
From Limitless, unobstructed... (Muryo Muge) was an explanation of the real wisdom.
From The One That Has Come is able to distinguish... (Nyorai No Shuju Funbetsu) there were concluding words of praise on the real wisdom.

And long ago this was analyzed from beginning to end with three ideas:

In Terms of Separation & Union

In praising the dual wisdom of all the Buddhas together, they clarified that the embodiment of the two kinds of wisdom is the same.
In separately praising the dual wisdom of Sakyamuni, they clarified that the merits and applications of the two kinds of wisdom are different.

In Terms of Source & Manifestation

In clarifying the source that takes on manifestation, there first was the real wisdom of all the Buddhas.

In clarifying the ability to reveal this source, there first was praise of the provisional wisdom of Sakyamuni.

In Terms of One's Own Practice & The Influence of Others

All the Buddhas reveal their own practice, first needing to attain the real wisdom.
Sakyamuni clarifies the influence of others, and first guiding the children with the provisional wisdom.

Therefore there were the different manifestations that all reciprocally appeared and disappeared from the one embodiment that is total and impossible to hold onto. Upon holding onto any one of the manifestations, its purpose is lost.

Now we reason that it is not like this. Upon simply depending upon a sequence of words, the meaning is easy to understand. One does not needing all sorts of twisted arguments. And when you speak of the path of all the Buddhas being the same, why should there be different and conflicting understandings? It is like people that praise obedience and filial piety but then go out and beat up their fathers and mothers.

Concerning the words on Sakyamuni, there are also three parts:

First there is praise of both wisdoms
Next there is explanation of both
Finaly there is a conclusion on both.


Sha	Ri	Hotsu	Go	Ju	Jo	Butsu	I	Rai
(	Sariputra	)	I	Since	Attain	Enlightenment	Already	Come


Shu	Ju	In	En	Shu	Ju	Hi	Yu
Kinds	Kinds	Causality	Conditions	Kinds	Kinds	Comparison	Illustration


Ko	En	Gon	Kyo	Mu	Shu	Ho	Ben
Spread	Broadly	Spoken	Doctrines	Without	Count	Ways	Means


In	Do	Shu	Jo	Ryo	Ri	Sho	Jaku
Lead	Guide	Host of	Living	Make	Free	All	Attachments

"Sariputra, since I have attained enlightenment and come into this world, I have broadly spread the teachings, using different kinds of reasoning and analogies and countless ways & means to guide and lead living beings and free them from their attachments."

"Since I have attained enlightenment and come..." (Jo Butsu I Rai):
This is praise of the real wisdom.
If the real wisdom were not total¹, the path of enlightenment would not be attained. With it already being so, we speak of 'attaining enlightenment' (Jo Butsu). Because each and all attain it, there is praise of the real wisdom.

"Different kinds of reasoning" (Shuju Innen):
This is praise of the provisional wisdom.
This was the teaching of the forty other years, adapting to the understandings of living beings with the provision and reality of the three kinds of influence on others². Therefore it was called 'Differerent kinds of reasoning' (Shuju Innen).

"Different kinds of illustrations" (Shuju Hiyu): In the small vehicle there are the illustrations of the banana and the spray of water³. In the great vehicle there are the illustrations of the Gandharva City and the image in the mirror⁴, etc. Upon depending on the Discourses, the small vehicle is illustrated as milk whereas the great vehicle is illustrated as ghee⁵.

"Broadly spread the teachings" (Ko En Gon Kyo): This is being able to raise up limitless meanings from the single Dharma.

"Countless ways & means" (Mu Shu Ho Ben): There are the seven kinds of ways & means.⁶

"To guide and lead living beings & free them from their attachments" (Indo Shujo Ryori Sho Jaku).

In teaching of the propagation of the ten good deeds⁷, they are freed of their attachments to the three roads of evil.
In teaching of the purification of the ten good deeds, they are freed of their attachments to the realm of desire.
In teaching of the Three Baskets, they are freed of their attachments to improper views and motives.
In teaching of the spirituality of the Bodhisattvas, they are freed of their attachment to Nirvana.
In teaching of the spirituality of the Buddha, they are freed of their attachment to obedience to the path and love of the Dharma.⁸

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Outline of Title Outline of Prose

Footnotes:

1. If the real wisdom were not total: A reference to the Total Doctrine (see The Four Doctrines)

2. The three kinds of influence on others: A reference to the three provisional doctrines (see The Four Doctrines)

3. The illustrations of the banana and the spray of water: Examples of the impermanence and non-substantiality of all things

4. The illustrations of the Gandharva City and the image in the mirror: Examples of the nature of illusion and the non-reality of all things

5. The small vehicle is illustrated as milk whereas the great vehicle is illustrated as ghee: Examples of the gradual refinement of spiritual teachings from the most basic teachings (which is palatable to children) to the quintessential teaching:

6. The seven kinds of ways & means: There are various groupings that referred to the ways & means small vehicle practice. Here Chih-I uses the seven ways & means to refer to the seven lesser vehicles of spiritual awakening:
a. The Vehicle of Personality (Humanity, Manusya) - mastering the basic precepts of morality; character development
b. The Vehicle of Heaven (The Gods, Devas); mastery of desire, worship and meditation
c. The Vehicle of the Spiritual Disciple (Sravaka); understanding of the four truths
d. The Vehicle of the Spiritually Self-Awakened (Pratyekabuddha); freedom from causality & conditions
e. The Vehicle of the Bodhisattva of the Three Baskets Doctrine; mastery of karma & retribution
f. The Vehicle of the Bodhisattva of the General Doctrine; mastery of emptiness
g. The Vehicle of the Bodhisattva of the Specific Doctrine; mastery of the limitless Bodhisattva practices

7. The ten good deeds: The ten precepts of morality:

Karma	Abstention from:
Deeds of the Body	1. Killing 2. Stealing 3. Sexual Immorality
Words of the Mouth	4. Lying 5. A Double Tongue 6. Hateful Language 7. Dissembling Speech
Thoughts of the Mind	8. Jealousy 9. Hatred and Anger 10.False Views/Opinions

8. The gradual path of spiritual awakening:
a. The Vehicle of Personality; Development of morality & character: In teaching of the propagation of the ten good deeds, they are freed of their attachments to the three roads of evil.
b. The Vehicle of Heaven: Mastery of Desire, worship & meditation: In teaching of the purification of the ten good deeds, they are freed of their attachments to the realm of desire
c. The Two Vehicles (Sravaka & Pratykabuddha): Freedom from attachment to emotional desire & distress (Klesas) and Life & Death: In teaching of the Three Baskets, they are freed of their attachments to improper views and motives.
d. The Bodhisattva Vehicle: In teaching of the spirituality of the Bodhisattvas, they are freed of their attachment to Nirvana.
e. The Buddha Vehicle: In teaching of the spirituality of the Buddha, they are even freed of their attachment to the spiritual path and love of the Dharma.

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