Lotus Sutra Commentary (法華經義記)

Preface to the Commentary on the Lotus Sutra

I humbly reflect that our dynasty traces its origins to the Eight Wise Princes, and from sage rulers to virtuous ministers, none have failed to uphold and revere the compassionate teachings of the Western Pure Land. The majestic images of Buddhas and the azure-roofed temples shine brightly across the land, while monks with shaven heads and humble robes dwell in forests and mountains. The scriptures, written on palm leaves and stored in precious cases, are enshrined in famous mountains and fill the halls of monasteries. The Three Jewels have long been established and revered.

As one who has joined the monastic community, I have, since youth, traveled extensively among Chan monasteries and dipped into the vast ocean of teachings, mostly in the regions north of Nanjing, long wandering among various lecture halls. Whenever I came across ancient, scattered texts left behind by bookworms, whether in the scorching heat of summer or the bone-chilling cold of winter, I diligently copied them, gradually filling boxes and baskets to bring back—much like the diligence of Huibu in acquiring scriptures.

Master Fanwu Ling, a lecturer of profound learning and rare talent, unmatched among his peers, recently expounded the *Fahua Wenju* at Taimu Mountain. Day after day, he elucidated the distinctions between expedient and ultimate truths, examined the shadows of delusion, and revealed how even the lowly dung beetle inherently possesses the wondrous essence of the three thousand realms, allowing listeners to savor the nectar of the Dharma like sweet dew and clarified butter.

During a break in his lectures, he turned to me and said, "In the past, during the Yao Qin era, Master Kumarajiva personally translated the *Wonderful Sutra* in the land of China. His foremost disciple, Seng Rong, pioneered the nine tracks of interpretation, and masters like Rui and Sheng, along with others, successively composed commentaries. During the Qi dynasty, the layman Liu Qiu, together with ten renowned monks, gathered the divergent interpretations of various teachers and compiled the *Annotations on the Lotus Sutra*. By the early Liang dynasty, Master Guangzhai, inheriting the revival of the teachings, stood as a masterful craftsman. He often lectured on the *Lotus Sutra*, repeatedly experiencing miraculous signs such as flowers raining from the heavens. He also claimed that the Buddha Dipamkara had once recited this very scripture. While the records are detailed, are they not also embellished? Yet it is regrettable that his annotated *Commentary and Notes* were lost to the times and have long since vanished. From the Tang and Song dynasties onward, even the most learned scholars have been unable to see it. Fortunately, this text alone survives in our land. I dare to request that we print and circulate it, ensuring its transmission for generations to come. This way, people thousands of years from now may rely on it to connect with those from thousands of years past, as if sitting together, knee to knee, engaging in discussion. Is this not a matter of great importance?"

I replied with joy and admiration, "How wise are your words, Master! The teachings of the Tiantai school were carried forward and brilliantly illuminated by Master Jingxi. In studying his annotations on the profound texts, I see how the essence of the Tiantai tradition expands and contracts with clarity and precision, resonating powerfully. However, when it comes to analyzing the interpretations of Guangzhai or critiquing the ideas in the *Profound Treatise*, one cannot help but feel a sense of regret and disagreement. This is likely because these two works were not fully examined. While Jiazang’s *Profound Treatise* is already circulating in the world, this commentary has yet to be reprinted, which has long troubled me. Out of duty and friendship, I cannot refuse. I am eager to have it carved onto printing blocks to share with fellow seekers of the Dharma."

Some say: "In ancient times, interpretations of this scripture varied—two in the south and seven in the north, each with its own strengths, leaving people unsure which to follow. Only our Tiantai school, like striking the lion's strings and pouring lion's milk, offers a teaching so transcendent that it should render all past and present interpretations obsolete. It is like comparing a dragon's torch to a firefly's glow—though many lights may shine, they remain hidden and unseen. It has been said that when the true light is revealed, all others naturally fade. From this perspective, even a lost and fragmented transmission is enough to mend what is lacking—what deficiency could there be?"

I reply: "Your words, alas! You recognize the loftiness of Tiantai but fail to see the depth of Guangzhai. Without recognizing the uncut jade of Jing Mountain, how can one behold the pearl of Red River? Though one may speak of the skill of the axe, they do not understand the difficulty of carving the raw stone. Moreover, the compassionate guidance of the sages—whether through criticism or praise, hammering or anvil—always aims to shape the vessel, not merely to follow the traces. Not clinging to the traces is the mark of one who learns wisdom with humility. If one only excels in form but is weak in substance, bound to the past yet closed to the present, it is like taking a detour to reach the road or sealing a boat while seeking to cross the river. This not only misses the point of Guangzhai but also fails to honor Tiantai.

Furthermore, in recent times, there is a growing tendency toward careless simplification and reliance on narrow, speculative views. Day by day, we drift further from truth and deeper into emptiness. Words seem close yet grow distant; principles appear profound but become shallow. Alas! In this declining age, those who strive within these confines yet fall short—how can they not feel ashamed? This is why I dare to place these words at the beginning, repeatedly reflecting on how to remedy the present and restore the past."

If we do not dismiss words based on the speaker, then I need not worry. Indeed, I need not worry!

At that time,

Written in the spring of the first month, in the year of Bingzi, during the Yuanlu era, by the late student of Naniwa, Fengtan Pantan, with reverence.

Commentary on the Meaning of the Lotus Sutra, Volume 1

Written by Dharma Master Yun of Guangzhai Temple