The Prose & Verse of The Lotus Sutra

The Buddha first related the words of the Sutras, scattering both flowers and garlands. Those that gathered and bound them then taught and transmitted them. Those that wrote the Discourses depended on the Sutras without dividing them into parts.

The lecturers and masters of long ago only elaborated on the significant principles, without dividing them into sections. When simply using these ideas, they ultimately had no consciousness of there being a beginning or an end.

And the Buddha taught the garlands. Those that gathered them established the chapters according to their themes.

The Numerically Arranged Agamas say: "It was agreed that one part would be the Sutras, one part would be the disciplinary rules (the Vinaya), and one part would be the Abhidharma."

It was further agreed that The Sutras would be opened up into four parts:

• The Numerically Arranged Agamas (Ekottarika Agamas)
• The Long Agamas (Dirgha Agamas)
• The Middle-Length Agamas (Madhyama Agamas), and
• The Miscellaneous Agamas (Samyukta Agamas)

• The Numerically Arranged Agamas clarified the cause and effect of personality and heaven
• The Long Agamas refuted false views
• The Middle Length Agamas clarified the deep meaning of principles, and
• The Miscellaneous Agamas clarified meditation and Samadhi.

The Disciplines (Vinayas) were opened up into The Five Works and The Eighty Recitations.

The Abhidharma was opened up into The Six Legs and The Eight Skandhas, etc. In The Agamas the legs include the six perfections, generosity, morality, spiritual insight, etc. and all of the eight groupings, including the roots, the natures, the paths, the samadhis, etc.

Vasubandhu made a discourse that analyzed The Introductory Chapter as having seven merits & virtues and The Chapter on Ways & Means was divided into five parts. The other chapters each had their divisions and sections as well.

From long ago various teachers have held different ideas on how to divide up and analyze the Sutra’s words. Later, in troubled times, the master of Kuang-Chai would help to clarify the dense fog and let the sparkle from the three lights of heaven shine through. Tan Luan spoke of it as “the delicate course of smoke being mixed with a gust of the flying wind”.

The Master Hui-Lung at Lu Shan divided the words of the Sutra into an introductory part, a part on the main teaching, and a part on the encouragement of its propagation, dividing the twenty-seven chapters as follows:

• From the chapter on The Introduction, it speaks of the absolute truth and the ways and means. The principle is one and yet there are three teachings.
• From the chapter on The Treasure Tower, there is the body of absolute truth and the body of ways and means. The truth is distant and eternal, and yet it declared to be close and immediate.
• And from the chapter on Ways and Means to the chapter on the Practice of Peace & Contentment there is the door to the cause.
• From the chapter on Springing Forth From the Earth on there is the door to the effect.

The Master Seng-Yin at the Chung-Hsing Monastery accepted the Sutra’s analysis from the Master Hui-Lung and similarly divided the words with profound clarity.

• From the chapter on The Introduction to the chapter on Abundant Treasures there is the part on the cause.
• From the chapter on Encouragement to Embrace the Sutra to chapter on The Spiritual Power there is the part on the effect.
• From the chapter on The Final Commission to the end of the Sutra there is the part on protecting and embracing it.

And there are teachers that have said:

• From the chapter on The Introduction to the chapter on The Prophecies of the Trainees and the Adepts there is the Sutra’s embodiment
• From the chapter on The Master of the Dharma to the chapter on The Final Commission, the Sutra clarifies the merits & virtues of receiving and embracing it.
• From the chapter on The Medicine King to the end of the Sutra there are the beautiful original vows of the Bodhisattvas.

And there are teachers that made four steps:

• The first chapter is the introductory part.
• From chapter on The Ways & Means to the chapter on The Practice of Peace & Contentment, the Sutra opens up the three teachings and reveals the one principle.
• From the chapter on Springing Forth From the Earth to the chapter on Distinguishing the Merits & Virtues is on the step of opening up the close & immediate and revealing the distant & eternal.
• Finally there is the step of going to the other powers. This is the step of the Sutra’s general propagation.

Fa-Yun at Kuang-Chai received the Sutra’s analysis from Seng-Yin and began with three steps. Each of them is then opened up into two parts.

• The introduction is both general and specific.
• The main explanation has both a door to the cause and a door to the effect.
• The part of propagation is both on one’s own practice and the influence of others.

• The two introductions each have five parts.
• The main teachings each have four parts.
• The two parts on propagation each have three parts.
• Joined together there are twenty-four parts.

These divisions of the words of the Sutra are all in accordance with the people’s desires and feelings. The orchid and the chrysanthemum each have their own unique beauty, and in the end it is not a matter of one being right and the other wrong.

Without the three benefits, one will not attain the single path.

• The three benefits are the Three Siddhanta: the worldly, the personal, and the therapeutic.
• The single path is the Siddhanta of the Highest Significance.

The Wise One of T’ien T’ai divided the words of the Sutra into three parts:

• The first chapter is The Introduction
• From the second chapter (Ways & Means) through the nineteen stanzas of verse in chapter seventeen (Distinguishing the Merits & Virtues) is The Main Teaching.
• The eleven and a half chapters from the end of the verse in chapter seventeen (Distinguishing the Merits & Virtues) to the end of the Sutra is on The Sutra’s Propagation.

And at the same time the Sutra is divided into two parts:

• From Chapter One (The Introduction) through Chapter Fourteen (The Practice of Peace & Contentment) is in terms of The Manifestation of Enlightenment and ‘Opening up the Provisions to Reveal the Reality’
• From Chapter Fifteen (Springing Forth from the Earth) to the end of the Sutra is in terms of The Source of Enlightenment and ‘Opening up the Manifestations to Reveal the Source’.

The Parts of the Source and the Manifestation both have an introductory part, a part on the main teaching, and a part on its propagation.

• In The Door to the Manifestation:

1. 1. The First Chapter (Introduction) is The Introduction
   2. From the Second Chapter (Ways & Means) to the Ninth (Bestowing Prophecies on the Trainees & the Adepts) is The Main Teaching
   3. From the Tenth Chapter (The Master of the Dharma) through the Fourteenth (The Practice of Peace & Contentment) is on Its Propagation.

• In The Door to the Source:

1. 1. The first half of Chapter Fifteen (Springing Forth from the Earth) through where Maitreya asks the question that the Buddha was now to answer is The Introduction.
   2. From the Buddha’s answer to Ajita in Chapter Fifteen (Springing Forth from the Earth) through the nineteen stanzas of verse in Chapter Seventeen (Distinguishing the Merits & Virtues) is The Main Teaching.
   3. From after the nineteen stanzas of verse in Chapter Seventeen (Distinguishing the Merits & Virtues) to the end of the Sutra is on Its Propagation.

Now we will narrate on the text to explain the words beginning with the first three parts.

Question:

How can one Sutra have two introductions?

Answer:

The Flower Garland (Avatamsaka) Sutra has various places where different audiences gathered. The Agamas have volume after volume like this. Throughout The Long Chapter there are the passing of spiritual commissions from Master to disciple from beginning to end. They all do not contradict each other. Why would there be a problem with having two introductions for a single work? However in this Sutra The Door to the Source does not even begin with ‘Like this I have heard’ and the other parts of the opening sequence. The Door to the Manifestation is only partially on the Sutra’s propagation, as the part on the main teaching of the Dharma is not yet complete. The part on the Sutra's propagation is not fully developed until the second half, in The Door to the Source.

Now we comment on the text of the Sutra in four parts

A First we list the four parts

B The reason for them

C Quoting literal proof of them

D Revealing their aspects

A. Listing the four parts

1. Causality & Conditions
2. In Terms of the Doctrines
3. Source & Manifestation
4. Observing the Mind

Beginning with ‘Like this I have heard’ and ending with ‘then they departed’, all the words of the text are explained by means of these four ideas, and will be now outlined in writing. For some text we have used all four, some three, two or one, as in some places it is not worth the pen and ink to explain the obvious.

B. The Reason For Them

Question:

If the outline is based on one aspect, why would the elaboration only have four aspects?

Answer:

With too much elaboration one may actually make the wisdom get more elusive. With the outline the basic idea may not be satisfactorily covered. I now teach here to make the meaning easier to understand clearly.

1. Causality and conditions are also called ‘sympathy and response’. Although living beings are close to the Buddha, without spiritual capacity they will not see the wisdom. However, even if they are far away from the Buddha, with the power of mercy and with good spiritual roots, they will penetrate it for themselves. Because of the comings and goings of sympathy and response, we use the explanation of causality and conditions. There are living beings that seek liberation. When those in the audience have this capacity, the nobles ones will rise up and respond to them, and the audience will also respond. This will be further elaborated here. Therefore The Great Nirvana Sutra says:

“With the power of mercy and good spiritual roots, there are limitless doors.”

1. To summarize spiritual penetration, when the spiritual capacity is in all of the ten directions, the sympathy will be as vast as empty space.
2. Now we discourse on the Saha World and the sound of the voice that is the Buddha’s work. Because of it, the doors of ambrosia are opened up. In depending upon the explanation of the doctrines, the mean is taught and clarified. When responding to the capacity and establishing the doctrines, the doctrines are not the same. They are provisional or real, shallow or deep.
3. It is necessary to point one’s finger to make one aware of the moon. One discards the manifestation in seeking the source. Therefore Master Seng Chao said:

“Without a source, there is no taking on of a manifestation.

Without a manifestation, there is no revealing of a source.”

Therefore we use the explanation of the source and manifestation.

* When seeking the manifestations, the manifestations may be elaborated to the point of fatigue.

* When seeking the source, the source may be deep to the point of being ultimately unattainable.

If day and night one counts another’s treasure, one will be without a half a penny for oneself.

1. However, in observing the breadth and depth of one’s own mind, one’s spiritual capacity will create the sympathy to seek and attain the benefit for itself, and one will connect with the noble response that is inexhaustible. Therefore there is the explanation of observing the mind.

C. Quoting Literal Proof

1. On the Causes and Conditions

The Chapter on Ways & Means says:

“The Cause and the Conditions for the Appearance and the One Great Work of the Buddhas of the Ten Directions.”

Whether it is on the level of personality, heaven or the small vehicle, it is not one, it is not great, and it is not the Buddha’s work, and the capacity to come into sympathy with it will not be attained.

• The true spiritual aspect of reality is called ‘One’.
• In being broad and vast it is called ‘Great’.
• The Buddha’s revelation is called ‘The Work’.
• The appearance in the world is called ‘The Cause of the One Great Work’

2. In Terms of the Doctrine

The Chapter on Ways & Means says: “With the various different doors to the Dharma, the Buddha reveals the path of enlightenment.”

One must know that the various different voiced doctrines, whether refined or crude, whether provisional or real, are all part of the path of enlightenment, and so one makes different kinds of traps for fish and for rabbits.

The Great Nirvana Sutra says: “Crude words and subtle words all ultimately revert to that which is of the highest significance.” This is the idea here.

3. Source and Manifestation

The Chapter on Measuring the Life says: “Now the gods, the people and the asuras all reason that I first left the home of the Sakya clan and, not far from Gaya, attained the supreme universal enlightenment. In fact I have already attained enlightenment and come here for limitless, boundless, countless lifetimes. With these ways and means I have guided and benefited living beings.”

The Chapter on Ways & Means says: “I originally established a vow to everywhere make all living beings also attain this enlightenment, so they would be no different from me.”

And The Chapter on Bestowing the Prophecy for the Five Hundred Disciples says: “On the outside they present themselves as sravakas (Spiritual disciples), but on the inside they are secretly practicing Bodhisattvas. They are truly from the Pure Land of the Buddhas but they reveal all of the characteristics of false views and the three poisons. My disciples are like this, delivering living beings with ways and means.

These quotes about master and disciple all clarify source and manifestation.

4. Observing the Mind

The Chapter on the Parable says: “If people believe in your teaching, they will see you. They will also see me as well as the Sangha of all the Bhiksus and Bodhisattvas.”

One should understand and accept that which one has heard. Upon investigating the mind and observing it with a mind of faith, one will get to see the Three Treasures.

• “Hearing the teaching” is the Treasure of the Dharma
• “Seeing me” is the Treasure of the Buddha
• “Seeing you and all the others” is the Treasure of the Sangha.

D. Revealing the Aspects

1. Further in terms of three steps we reveal the aspects of causality and conditions.

Living beings are ever the recipients of the skillful means of the Buddhas and the Bodhisattvas, who are making the seeds for the causality and conditions of the path of enlightenment. During the interim period, the various aspects have been unfolding and becoming mature in turn, and by different ways and means they have been helping to reveal the highest significance. Today, the blossoms rain down and the earth shakes because of the impending extinction of The One That Has Come, and they get it.

And then:

Eternity is the seed.

The past is the ripening.

The immediate world is the harvest.

This is the springing forth from the earth.

And then:

The interim period is the seed.

The four flavors of the doctrine are the ripening.

The Royal City (Rajagriha) is the harvest.

Now, this is opening it up, revealing it, awakening it, and entering into it.

And then:

The world now is the seed.

The next world will be the ripening.

The last world will be the harvest.

This is the attainment of deliverance in the future, however even this is not the idea that will be taught in The Door to the Source.

These intervals of time create the divisions of the past, present and future. There is also no problem for there to be nine worlds of seed, ripening harvest as described above. How is this so? The One That Has Come has mastered the power of spiritual penetration. The Aroused Lion has the great powers of energy, strength and bravery and has mastered of teaching the Dharma.

• Because of ‘Like this I have heard’ and the other settings of the opening sequence, there is the introductory part. The audience sees the rare omens, looks up in reverence and awe, and longs and thirsts to hear of the perfect way to enlightenment.
• With the capacity of the Buddha Vehicle having established spiritual influence, they open up, reveal, awaken and enter into the knowledge and vision of enlightenment, and so there is the part on the main teaching.
• This not however the only time for the attainment of the great benefit. Five hundred years later, there will still be the wonderful path that is distant and vast in time and space, and so there is the part on its general propagation.

2. And in revealing the aspects of the doctrine:

• The introduction was not made for those of personality or heaven with their limited measures of purity. It was not made for those on the small path of the Two Vehicles. It was not made for the Three Vehicles of the General Doctrine with their understandings of emptiness. It was not made for the Bodhisattvas alone. It was therefore made for “simply discarding the ways and means and only teaching of the supreme path of enlightenment.”
• The main teaching was not made for revealing the truth to be the materialism of this world. It was not made for revealing the truth to be the light of the firefly that is the analysis of wisdom. It was not made for revealing the truth to be the burning lamp that is embodiment of the Dharma and its wisdom. It was not made for revealing the truth to be the stars and the moon that are the wisdom of the various paths. It was therefore made for revealing the truth to be the sunlight that is the wisdom of all kinds.
• The part on the general propagation was not made for the willow leaves, the wooden oxen or the wooden horses. It was not made for the propagation of words with half meanings, shared meanings or specific meanings. The part on the general propagation was made for the total and perfect meaning of the totally full Sutra.

3. Next we indicate the source and manifestation.

In the eternal practice of the Bodhisattva, there are three kinds of language proclaiming and extolling the first Buddha of The Lotus Sutra; higher, middle and lower. There is also the matter of the source and the manifestation. However, the signs of the Buddhas that can be sought are inexhaustible.

• We distinguish and hold the time of the very first attainment of enlightenment and the first teaching of the Dharma to be the source and to be at the highest level. This idea is possible to understand.
• The practices and incarnations in the interim, assisted by the Buddha Greatest Penetrating Wisdom, the Buddha Steadily Burning Lamp and others were proclaimed and extolled in The Lotus Sutra but they were referred to as only manifestations and to be at a middle-level. This is because only the first is considered to be the source and at the highest level.
• Now the teaching at the Royal City (Rajagriha) is referred to be only a manifestation and to be at a lower level.
• Finally there is the power of the Aroused Lion, which forever into the future will be revealed to be the very first, the source and at the highest of the three levels.

Compare this to a great tree. Although it has a thousand branches and a myriad leaves, upon discussing its root source, one does not indicate the aspects of the various transmissions that similarly conclude in the single root. This illustration is possible to understand.

4. Next we indicate the aspects of Observing the Mind

In terms of one’s own mind, we should discuss it in three parts; morality, mental concentration and spiritual insight.

• In cultivation of one’s practice, morality comes first, mental concentration comes next, and spiritual insight comes last.
• In terms of being door into the Dharma, spiritual insight is the source whereas morality and mental concentration are the manifestations.

And morality, mental concentration and spiritual insight each have three levels:

• With the preliminary ways & means of moral conduct, the declaration of the four-part proceedings of a Buddhist council (Jnapti-caturtha karman), and conclusion of the meeting, there are the three parts on morality.
• With the twenty-five ways & means, proper observation in a series of different conditions, and skillfully entering into, exiting from and abiding in a hundred thousand Samadhis there are the three parts on mental concentration.
• Causality and conditions produce all things spiritual - they are identical with emptiness, that which is temporary, and the mean. These are the three parts on spiritual insight.

Having indicated these four kinds of aspects in terms of three different levels, we must apply these meanings to the text of the Sutra from ‘Like this I have heard’ at the beginning to ‘Worshipped the Buddha and then departed’ at its conclusion.

One can use these four ideas to explain all the text and in using this model they can be relatively easy to understand, however distinguishing and revealing the terms may be difficult so the practitioner should consider them well. Often, there are different words for the same idea. A thousand wheels go over the same ruts in the road. Ten thousand streams gather in the same saltiness of the ocean.

There is both a general and specific introduction to this chapter. The general introduction begins with ‘Like this I have heard’ and concludes with ‘they withdraw and sit to one side’. The specific introduction begins with ‘At this time the World Honored One was surrounded by the four kinds of believers who offered service to him, revered him and honored him with praise...’ and goes on until the end the chapter.

The general introduction is common to all Sutras whereas the specific introduction distinguishes each Sutra as unique.

The general introduction is in at least five parts, and sometimes six or seven.

• “Like this” - This indicates the embodiment of the Dharma that is heard.
• “I have heard” - This is the person that is able to embrace it.
• “One time” - Hearing and embracing are blended. This is the time in which they are not different.
• “The Buddha” - This the time one hears from the Buddha.
• “At Vulture Peak in the Royal City” - This where it is heard and embraced.
• “With the great multitude of Bhiksus” - These are the companions that hear and embrace it.

With all of these causes and conditions being blended together, the aspects will sequentially be produced.

“Like this…”

1. In Terms of Causality & Conditions

• The Sutras from the Buddhas of the past, present and future all begin ‘Like this’. The path of all the Buddhas is the same and there is no contradiction with the worldly truth. This is the Worldly Siddhanta.
• The Great Discourse says that this indicates the time when people are made to bear faith. This is the Personal Siddhanta.
• And in refuting the contradictory meanings of the letters ‘A’ and ‘U’ found in the external teachings, they are revealed to not be ‘Like this’. This is the Therapeutic Siddhanta.
• And ‘Like this’ is a term of faithful acceptance. Faith is based on hearing and the principle of understanding. Acceptance is based on embarking on the path and the worthiness of the teacher. This is the Siddhanta of the Highest Significance.

The explanation of causality and conditions is very broad and it cannot be completely covered here.

2. The Explanation In Terms of the Doctrine

The Sutra speaks of the spiritual enlightenment (Buddha Dharma) of the past, present and future everywhere beginning ‘Like this’.

First the Buddha revealed the Sutras with their gradual, sudden, secret and indeterminate doctrines. The gradual doctrine also included the Doctrines of the Three Baskets, as well as the General, the Specific and the Total Doctrines. In this Sutra, the Buddha is also ‘like this’.

The Sutras are not the same, and they are all different ‘like this’. There is not one key that opens all houses.

And the words of the Buddha and Ananda were not different so that they were ‘Like’ each other. Those that utter the words, the words themselves, and that which the words are about are what ‘This’ is. Now Ananda transmits the words of the Buddha, which is what ‘This’ is. It is impossible to transmit the sudden doctrine of ‘This’ by means of the gradual words. By means of partial words there is the discussion of ‘This’, which is total. When the words that are transmitted are mistaken, it follows that the words are not ‘Like’ them, and it follows that ‘This’ is not the principle (of the true spiritual aspect of reality). The meaning of that being conveyed here is difficult to clarify. It is necessary to thoroughly consider it and fully think it through.

• We further depend upon the gradual doctrine to distinguish it.

1. The Buddha clarified the mundane by means of words and terms and the absolute by means of it being beyond words and terms. Ananda transmitted the words and terms of the Buddha’s mundane truth. It was not different from what the Buddha taught, and therefore it was called ‘Like’ it. Because of these mundane words, there is understanding of the principle of the absolute truth, so that it is called ‘This’. This explanation is based on The Sutras of the Three Baskets, which begin ‘Like this’.
2. The Buddha clarified that form is identical with emptiness, and that emptiness is identical with form. With there being form so there is emptiness and with there being emptiness so there is form. They are not separable or different. In being no different, emptiness and form are ‘Like’ each other. In being the phenomena, and yet the absolute, they are ‘This’. Ananda transmitted the Buddha’s words without any difference, and so they were ‘Like’ each other. When those that utter the words are identical with that which the words are about, they are ‘This’. This explanation is based on The Sutras of the General Doctrine, which begin ‘Like this’.
3. The Buddha clarified that Life & Death is with bounds, and that Nirvana is without bounds. Leaving Life & Death is with bounds, but entering into Nirvana is without bounds. Leaving Nirvana without bounds one enters into the middle way. Ananda transmitted the leaving of existence and entering into nonexistence as well as the leaving of nonexistence and entering into the mean. In being no different from the teaching of the Buddha it was called ‘Like’ it. In going from shallow to deep and being without nonexistence it was called ‘This’. This explanation is based on The Sutras of the Specific Doctrine, which begin ‘Like this’.
4. The Buddha clarified that with there being Life & Death, so there is Nirvana. This is also identical with the Middle Way. What could Nirvana be other than the Middle Way? The absolute as-it-is, the spiritual realm, the nature of reality and the bounds of reality are everywhere in all places and spiritual enlightenment (Buddha Dharma) is not without them. Ananda transmitted this no differently than the Buddha, and so it was called ‘Like’ it. The absolute reality as-it-is is unchanging, and it is called ‘This’. This explanation is based on The Sutras of the Total Doctrine, which begin ‘Like this’.

1. When the mundane is changing and there is entry into the absolute, there is the meaning of The Doctrine of the Three Baskets.
2. When the mundane is unchanging and there is the absolute, there is the meaning of The General Doctrine.
3. When the absolute is changing and there is entry into the absolute, there is the meaning of The Specific Doctrine.
4. When the absolute is unchanging, and there is the absolute, there is the meaning of The Total Doctrine.

• When The Sudden Doctrine is ‘Like this’, it is the same as the Total Doctrine.
• When The Indeterminate Doctrine is ‘Like this’ the beginning and the end are intermixed.
• The Secret Doctrine is hidden and so it is not transmitted.

Upon unfurling the nets of the eight doctrines into the ocean that is the spiritual realm (Dharmadhatu), one fears that the fish will slip through the nets, or even through the eyes of the nets. If by oneself one drew and shot four arrows at once and one did not make any prey fall to the ground one would not presume to call it a success. In whipping a stubborn donkey does one urge on a lame tortoise? One does not even grasp one of the doctrines, much less all four.

3. In Terms of the Source and Manifestation we explain “Like This”.

In the past, present and future, in the ten directions, and vertically and horizontally, it is everywhere ‘Like this’. Deep into the distant past, far and wide throughout the present, and forever into the future, everywhere it is completely ‘Like this’.

Where is its source and where is its manifestation?

• And there was the very first attainment of enlightenment by the honored one of the Sakyas and the Sutra began ‘Like this’ - this is the source.
• In the interim there have been those that have become enlightened and taught the Sutras, and there is the one that has now attained enlightenment and teaches the Sutra that begins ‘Like this’. All of these are the manifestations.

• And Ananda has transmitted ‘Like this’ and is the manifestation whereas the Buddha taught ‘Like this’ and is the source.
• And teachers and disciples penetrate and attain ‘Like this’. In not being today or during the interim period, there is the source. In being during the interim period or in being today, there is the manifestation.

4. The Explanation In Terms of Observing the Mind

Having observed the Siddhanta, the doctrines, the manifestations, etc., there are the many meanings that are ‘Like this’

• With all of them being produced by causality and conditions, they are all identical with emptiness. This is the general observation.
• With causality and conditions being identical with that which is temporary, there is the specific observation.
• The two observations are the ways and means for attaining entry into the middle way and the highest significance.
• In illuminating both of the two truths, there is the observation that is both general and specific.
• With all of the above becoming the middle way, there is the observation that is neither general nor specific.

Later the words of the Sutra will say: “If people believe in your teaching, they will get to see me. They will also see you and the Sangha of Bhiksus and Bodhisattvas.” These words clarify the practice of observation.

Faith or belief is the spiritual capacity. Seeing or vision is the spiritual response. This is causality and conditions.

And faith can be shallow or deep whereas views can be provisional or real. The various kinds that are distinguished are not the same. This is distinguishing the doctrine.

• And with faith in the words of The Lotus Sutra, there is seeing the source of the true spiritual aspect of reality.
• When seeing the spiritual transformation of Sariputra, there is seeing the source of the Buddha Blue Dragon.
• When seeing the Honored One of the Sakyas that first attained enlightenment, there is seeing the very first Buddha that ever attained enlightenment.
• When seeing the twelve thousand Bhiksus and the eighty thousand Bodhisattvas, there is also seeing their source.

• And in hearing the Sutra with a mind of faith that is beyond any doubt, the mind of clear and pure faith will be awakened. This is seeing the Buddha.
• With the different qualities of spiritual insight being clarified, there is seeing Sariputra.
• With the other qualities being clarified, there is seeing the host of Bhiksus.
• In purifying the mind with kindness and compassion, there is seeing the Bodhisattvas.

In terms of observing the mind there are these four parts that explain becoming clear. When explaining other Sutras there are only three ideas, because they do not yet inspire the source to reveal the manifestation. Therefore one must recognize that three of the explanations of this Sutra are the same as those of other Sutras but one explanation is different from them.

These are the four explanations that are ‘Like this’.

Source

tientai.net