Profound Treatise on the Lotus Sutra (法華玄論)

Treatise on the Profound Meaning of the Lotus Sutra, Volume 10

Compiled by Hu Jizang

On the Chapter on the Analysis of Merit: The Meaning of the Number of Those Born

Question: The sutra speaks of "eight more births, up to one more birth." On what principle is this stated?

Answer: The commentary on the sutra says: "The Tathāgata's lifespan is profound and unfathomable, and his spirit rests in a realm beyond all extremes. How could those who are moved to birth by his influence differ in number? It is because the strength of their aspiration is not uniform and the point at which their capacity is awakened differs, and so their grade and rank differ, which is shown to learners. Since the perception of form is already empty, the cessation concentration can be cultivated; when they enter understanding and their minds open, only then do they awaken—therefore it speaks of eight births. As for four births: the four immeasurable intentions are aroused, and through this they awaken—therefore it speaks of four births. As for three births: one who presides over the teaching and transforms beings must rely on the three knowledges—therefore it says three births. As for two births: empty and existent are both transcended, and the Dharma-gates are non-dual—therefore it says two births. As for one birth: the subtlest faculties reach the utmost limit of the one ultimate—therefore it says one birth." Critique: Although the Tathāgata's lifespan transcends form, one who awakens in speech must surely have the bright pearl. Since the ten stages and their gradual ascent are already accepted, what harm is there in ascending and descending through births? Since the sutra itself speaks in truthful words, one should not distort its meaning. In my humble opinion this is not so; I shall set it out in full later.

Guangzhai says: "Here, the discussion is based on the categories of affliction. The affliction of the ignorance-realm is divided into nine grades, which can serve as causes for nine rebirths. From the seventh ground to the vajra-like state there are five stages: first, the seventh ground; second, the eighth ground; third, the ninth ground; fourth, the tenth ground; fifth, the vajra-like state. In the first four stages, the afflictions to be eliminated in each are each opened into two grades, and the vajra-like state is one grade, making nine grades in total. One grade corresponds to one rebirth, and thus there are nine rebirths. If one is situated before the sixth ground, then in relation to the vajra-like state one still has the remaining nine rebirths. Now, dwelling on the sixth ground, one hears the sutra and enters the seventh ground, and by eliminating one of these, only eight grades remain; therefore it says, 'with the remaining eight rebirths one will attain Enlightenment.' One should likewise [say] next to this, up to seven, six, and five rebirths, but now, in relation to the number eight above, one takes half of it; therefore it says four rebirths. In this way, successively eliminating and reducing is called one rebirth. Three, two, one — all are eliminated according to the number of the four continents; therefore it says four rebirths and so on up to one rebirth. Hence, in the verses below there are again four, three, two. Thus, bodhisattvas as numerous as the fine dust particles of the four continents, according to that number of rebirths, become Buddhas — this is the meaning. In the tenth ground, [within] the patient endurance [stage], the remaining vajra-like [state] is one rebirth, and one will attain it; then the four rebirths are the eighth ground, and at the end one enters the ninth ground. According to the preceding chapter, this can be known." Critique: Now, please examine carefully the method of eliminating afflictions. Why is it that the seventh, eighth, ninth, and tenth grounds each eliminate two grades of affliction, while the vajra-like state alone eliminates one grade of affliction? Searching the sutras and treatises on the elimination of afflictions by ground, I have not seen this method, nor is it what is used.

Master Yin's interpretation: "Among the twelve stages, the first three—from the first ground through to the seventh ground—correspond to the initial three. The 'whirlpool dhāraṇī' corresponds to the eighth ground; 'turning the irreversible wheel' to the ninth ground; 'turning the pure Dharma wheel' to the tenth ground. Furthermore, the 'eight births' span from the first ground to the sixth ground. The 'four births' refer to the final mind of the seventh ground. The 'three births' correspond to the eighth ground, the 'two births' to the ninth ground, and the 'one birth' to the tenth ground. This is also a way of counting births in terms of afflictions: the afflictions of the four abodes are called the four births; habitual tendencies are the fifth birth; the three types of unknowing, i.e., the three grades, are the three births—altogether eight portions making eight births. Thus, matched to their sequential stages, they are as described above."

Critique: Master Yin's interpretation thus takes two rounds to explain the meaning of the benefits attained at the ten grounds. From the first three positions through to 'turning the pure Dharma wheel'—this is one round explaining the benefits of the ten grounds. From 'eight births' through 'one birth'—this is again a second round explaining the benefits of the ten grounds. The former is based on what is attained, the latter on what is abandoned; hence there are two rounds, though the meaning is no different. I hold that this is redundant in the text. The reason is that, since the benefits of the ten grounds are no different, listing them once would suffice—why repeat them so redundantly? For example, if one has already stated that the small vehicle attainment of the pure Dharma eye constitutes one position, and afterward states that being far from dust and free of defilement constitutes another position, the meaning would be redundant.

Some say that the initial arousal of the mind [of enlightenment] is the stage of the outer ordinary person. The Bodhisattva of the Ten Faiths is at the iron-wheel stage; this is [the case of] entering the Ten Faiths from the outer ordinary person through hearing the sutra. Next, from the Ten Faiths, through hearing the sutra, one enters the Ten Dwellings. The Ten Dwellings are precisely the acquiescence to the non-arising of dharmas. Therefore it is said: "Entering the principle of concentration is called dwelling; producing merit is called ground." Next, from the Ten Dwellings, through hearing the sutra, one enters the Ten Practices. In the Ten Practices, one hears the buddhas of the ten directions expound all teachings and is able to uphold them—this is the dhāraṇī of hearing and upholding. From the Ten Practices, through hearing the sutra, one advances to the eloquence of the Ten Dedications. "Dedication" means being able to turn affairs toward the Path. Next, from the Ten Dedications one enters the first ground; because of entering the first ground, one is without obstruction; by means of unobstructed practice, the gate of the hundred dharmas revolves—this is called the revolving dhāraṇī. Next, non-retrogression is the second ground, purity is the first ground, and the eight births are the fourth ground. Here, "birth" means: because one has understood the true reality of dharmas as non-arising, one is able to generate [insight]; this is precisely the opening up of correct contemplation, and therefore it is called "birth"—it is not that "birth" means the number of physical bodies by which one is near to or far from buddhahood. Question: If it is said that the opening up of correct contemplation is called birth, how can there be a count of births? Answer: With respect to the correct contemplation of the buddha-ground, there are still eight passages of opening up and generating, and therefore it is said to be eight births. "Four births" means from the fourth ground up to the eighth ground; "three births" is the ninth ground; "two births" is the tenth ground; "one birth" is the ground of equal enlightenment. Here, since attainment of realization is not fixed, from the fourth ground to the eighth ground it is not necessarily one by one in sequence. Critique: This explanation seems sequential, but the meaning has not been examined in detail. Why do the first three grounds not speak of birth, while from the fourth ground onward birth is spoken of? If the opening up of true contemplation is taken as birth, then from the first ground through to the Dharma-cloud ground it should all be so. Moreover, since the sutras and treatises fortunately contain textual statements of the count of births, why not follow them? Now, examining the sutras and treatises, there are two kinds of birth. The Vimalakīrti Sutra says, "In one birth one attains bodhi." The Treatise on Interpretation explains bodhi in three births—this is based on the meaning of the number of births by which the response-body accomplishes buddhahood. Maitreya too is three births, and also one birth. "Three births" means: in the human realm, then born in heaven, and afterward descending to be born as a buddha. "One birth" refers to the final birth. Some say: taking birth in heaven as one birth, the descent to be born as a buddha is merely the manifestation of the buddha-body. Next, regarding "birth": the Renwang Sutra says, "The merit of thirty births—three births in each ground." When I first saw this statement, I took it to be a suspect sutra and insufficient as evidence. Later I saw the Daśabhūmika Treatise say, "Each and every ground has three aspects: entering, dwelling, and fulfillment." And I also saw that the Summary of the Great Vehicle agrees with the Daśabhūmika Treatise. It also says, "One ground is three asaṃkhya kalpas. The entering aspect is one asaṃkhya kalpa; the dwelling and fulfillment aspects are likewise." Inferring from this, there are three births within each ground. However, the former is based on the response-body, while the latter speaks of actual practice. Now, using these two passages to reconcile the above statements: if, with regard to the response-body accomplishing buddhahood, one speaks of eight births, that means eight passages of receiving birth, and so on down to one birth and the attainment of bodhi—as with Maitreya attaining buddhahood in one birth. Next, reconciling by actual practice: since the ten grounds have thirty births, when it is now said that one attains buddhahood in eight births, then twenty-two births are already complete and only eight births remain. This person is already at the entering aspect of the eighth ground. And so on down to "one birth"—this is the dwelling aspect of the tenth ground, with only the one birth of the fulfillment aspect remaining. Therefore the Renwang Sutra, explaining the bodhisattva of the tenth ground, says, "Twenty-nine births have forever been passed."

Question: If the completion of the tenth ground is still the tenth ground, how can you say that one then attains Buddhahood?

Answer: Because they have completed the ten stages and sit at the seat of enlightenment, they attain Buddhahood.